THe Inſcription of the Prophecy holds forth, 1. The Penman of this Doctrine, deſcribed from his own and his Fathers Name, concerning whom, ſince we read no more, it were needleſſe curioſity to dip further in it, ſeeing that is not the great buſineſſe to be here looked to. 2. The Divine authority of this Doctrine, and his calling to publiſh it. 3. The time of his Miniſtery, which is reckoned by the reignes of the Kings of Judah in that time, though he preached unto Iſrael; becauſe (as would appear,) the fearful miſcarriages of moſt of theſe Kings, and the confuſions occaſioned thereby, rendered them unworthy of being taken notice of by God. Only Jeroboam the ſecond, one of Jehu's race, is mentioned, partly to ſhew that he did not begin to Propheſy toward the end of Uzziah's reigne, but even in Jeroboams time, who began his reigne before Uzziah, (or Azariah,) 2 Kings 14.23. and 15.1. and ended it a good while before him, 2 Kings 15.8. and ſo it intimates that he Propheſied long, and continuing in the dayes of Hezekiah, it is likely that he ſaw the captivity of Iſrael, which was in the ſixth year of Hezekiah, 2 Kings. 18.10. partly, this is marked, to ſhew that Hoſea began thus to Propheſy, not when the declining condition of affaires under the ſucceeding Kings, might 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 Lords meſſage, it is ſtill our duty to ſtudy the Divine Authority of his Word and Meſſages ſent by them, that ſo we may know whereon to lane; that we may be attentive, conſidering we have to do with God, and not with men and vain terrours from them; and that it may take the envy of any hard Meſſage from off inſtruments, as flowing no way from their humors, or deſire to diſturbe the common 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 Gods 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 ſucceſſe in ſome meaſure, and of ſupport under any difficulties they meet with; Therefore it is called, The word of the Lord that came unto Hoſea; The Lords Word came unto him to call him to the Office, and being called, he received the enſuing Meſſages by Inſpiration, and extraordinary Revelation, and theſe only be recordeth and publiſheth. 3. Such is the goodneſſe and long-ſuffering of God, as not to give up with his ſinful people at firſt, but he will purſue them with meſſages from himſelf, even for a long time, and till their caſe prove irrecoverable; For, ſo much doth he manifeſt by continuing Hoſea in his Miniſtery for ſo long a time, notwithſtanding their Apoſtaſy, The word of the Lord came unto Hoſea, in the dayes of Uzziah, Jotham, Ahaz, and Hozekiah, &c. See 2 Chron. 36.14, 15, 16. 4. It may be the lot of the Lords faithful ſervants, that when they have ſpent their time and ſtrength, for a long time among a people, yet they become worſe, and go to ruine; For, notwithſtanding Hoſeas paines for ſo long a time, yet Iſrael was not converted, but ſent into captivity, as his own Doctrine, and the Hiſtory of theſe times bear witneſſe. See Iſa. 49.4. 5. It is the commendation of th • Lords faithful ſervants, that as length of time doth not make them weary of their hard toile, and apparently fruitleſſe labours; ſo in varierie of times and changes, they remaine the ſame: For, notwithſtanding the many revolutions in the time of Hoſeas Miniſtery, yet he bears out in his calling, and is uniforme 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 turne it into a ſnare for themſelves, yet ſpiritual obſervers will not be blinded therewith, but will ſee ſad wrath under all of it, ready to break forth: For, this meſſage containing ſad threatenings, came in the dayes of Jeroboam, the ſon of Joaſh, King of Iſrael; when Iſrael was flouriſhing, and then the Prophet ſaw it. 7. It is in ſpecial commendation of faithfull Miniſters, when the proſperity of an impenitent people doth not tempt them to Propheſy ſmooth things, but they denounce wrath moſt ſtoutly againſt a people liable to it, when the Lords diſpenſations ſeem to promiſe the contrary: Therefore in the dayes of Jeroboam, when all ſeemed to go well, and when therefore faithful Prophets could hardly be ſuffered, Amos 7.10, 12. even then doth he ſo freely plead the Lords controverſie▪

The firſt Meſſage wherewith Hoſea is intruſted, (and the divine authority of which is in particular aſſerted,) is an accuſation of Iſrael for their ſpiritual whoredome, or idolatry, and violation of the Marriage-Covenant betwixt God and them, repreſented by the Prophets taking a wife of whoredomes; which however ſome underſtand literally, and that Hoſea did this, pretending to juſtifie it by Gods extraordinary command, who might warrant Iſrael to ſpoile the Egyptians, and Abraham to offer up his own Son; yet (beſide what difference may be conceived in the actions themſelves, between mens taking of reward and wages for their long and hard ſervice, and offering up to God what was his own, and this fact of a Prophet making himſelf the member of an harlot,) this would ſeem probable. 1. That the Prophet took not ſo long a time in preaching this one Sermon, as was requiſite for marrying a woman, and having three children by her, ſhe her ſelf giving them ſuck and weaning them, far leſſe that he ſhould take yet another, (as he is commanded Chap. 3.1.) either with her, or after her in ſo ſhort time, and ſhould multiplie ſuch ſtrange facts. 2. That in a time wherein the Prophets perſon and calling was already much in contempt, the Lord would not enjoyne him that as a duty, which might juſtly adde to it, as being not only ſpecially prohibited unto the Miniſters of holy things, Lev. 21.1, 7. but at the ſame time wherein Hoſea lived, was threatened as a curſe upon a falſe Prieſt, Amos 7.17. Therefore I rather underſtand it typically, that the Prophet is commanded under this type, to point out the great Idolatry of the land, and their defection thereby from God; and to declare that the Nation was ſuch to God, as if after he had taken a wife; ſhe had plaid the harlot; and particular perſons were ſuch, as if his wives children were children of whoredomes, that is, ſuſpected to be Baſtards, being borne of ſuch a mother, though going under his name; or given to whoredome in imitation of their mother. And accordingly the Prophets taking Gomer the daughter of Diblaim, is his preaching their caſe under ſuch a type, and the names here uſed, may either be taken properly for the name of a famous ſtrumpet in that time, daughter to ſuch a one, who might fitly reſemble Iſraels filthineſſe; or, they may be taken appellatively, the firſt word Gomer, ſignifying either perfection, or conſumption, and the ſecond Diblaim, being either the name of a great wilderneſſe, called Diblath, Ezek. 6.14. or 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 wilderneſſe and deſolate condition, and made perfect through his comlineſs, 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 finde it not enough to acknowledge in general the authority thereof, unleſſe they have ſerious thoughts of it in receiving every particular meſſage, and particularly hard tydings; 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 Lords tenderneſſe and meekneſſe, and his allowance that his ſervants deal ſo with ſuch as ſin through ignorance and infirmity, and are not hardened in their ſin; yet when a people are obſtinate and deſperate in ſinning, it is the Lords will they be handled ſharply, and peremptorily dealt with; For, this ſad challenge, is the firſt Meſſage put in Hoſeas mouth to this people; It is the beginning of the word of the Lord, or the firſt meſſage he got in commiſſion. 3. Albeit it ſhould be the care of Miniſters to gain the affections of people, that way may be made for their meſſage; yet they would guard, leſt in ſo doing, they blunt the edge of zeal, and quit their fai • hfulneſs 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 groſſe iniquities may be in the viſible Church, and whatever Gods controverſie may be becauſe of them; yet the great ſin and cauſe of Gods controverſie is, when ſhe corrupts Religion, and eſpecially when ſhe makes Apoſtaſy unto Idolatry: Therefore doth the Lord begin with this, as the great challenge againſt Iſrael. 5. Idolatry, eſpecially in the Church, is ſpiritual whoredome, becauſe it ſtrikes at the marriage-tie and relation betwixt God and his people, and takes in another lover; and therefore is more hainous in the Church, then among Pagans; and becauſe it is an irreconcileable fault, as awaking jealouſie, which the Scripture calleth the rage of a man: Therefore is it called whoredome, and their ſinfulneſs is repreſented by a wife of whoredomes; See Exod. 20.4, 5. 6 As Idolatry is exceedingly aggreaged, by the conſideration of the partie whom Idolaters do deſert, who is the Lord Jehovah; and by their obligations unto him, by reaſon of many favours, being the land or the people, who were ſetled in that promiſed land by his eſpecial hand, and who enjoyed ſpecial dignities and priviledges in it, and by the gene above: flowing of this ſin, when it is not ſome few only, but the land, all of them, and the body of the Nation who fall in it: So whatever Idolaters may 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 wil have no communion with; Therefore, ſaith he, The land hath committed whoredome, departing from the Lord, or, whoredome from after the Lord, as in effect renouncing all ſubjection to him, and caſting him off, whatever they pretend; See 2 Cor. 6.15, 16. 7. It is the plague of God on a viſible Church, that when ſhe renounceth God and his Worſhip, ſhe is given up to be exceedingly groſſe in Idolatry, and corrupting the Worſhip of God, as not only the fruit of her inclination, but that Gods judicial upgiving of her may alſo be ſeen in it; Therefore is Iſrael reſembled to a wife of whoredomes, or a wife eminently and ſuperlatively whoriſh, as the Original forme of ſpeech imports; See 2 Chron. 33.9. Ezek. 16.46, 47, 48, 51, 52. 2 Theſſ. 2.10, 11. 8. Idolatry is alſo an intangling ſin, which when the Church once falleth into, ſhe is ſtill the more enamoured and taken with it, and goeth the more inceſſantly on, adding one degree of defection to another; to which ſhe is given up of God, as a puniſhment for her preſuming to debord in the leaſt; ſo much alſo are we taught in the challenge, The land hath committed great whoredome, or, in whoring hath gone a whoring, one ſtep hath drawn on another, as the Original imports. 9. A Church making defection from God unto Idolatry, doth bring great prejudice upon her 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 whoredomes; partly, becauſe Idolatry was not only authorized and enjoyned by the repreſentatives of Church and State, but generally embraced by the people; and partly, becauſe when ſuch an iniquity overfloweth, it fareth the worſe with particular members for their ſake, and they do ſhare in the common plagues as children of whoredomes: Idolatry is a ſpeciall ſin, the ſad effects whereof may follow poſterity long, Exod. 20.5. 10. As a people do grow in ſin, or draw neerer judgement, they become the more ſtupid, and inſenſible of their ſin and danger; for this cauſe it is that Iſrael needs theſe types to inculcate this Doctrine. 11. Such as God employeth in carrying his minde to the Church, muſt deny themſelves and their intereſts, and be content to be exerciſed and diſpoſed of, as the Lord ſeeth may moſt contribute to make their Doctrine uſeful and effectual; Therefore muſt Hoſea apply unto himſelf this ignominious type, of taking a wife of whoredomes, even Gomer the daughter of Diblaim, if ſo be it might convince them. So Ezekiel muſt be content to loſe his beloved wife by a ſudden ſtroak, and to forbear mourning under it, if ſo be it might move the people to hear one Sermon, Ezek. 24.16, 17, &c.

Followeth from the end of ver. 3. to v. 10. a prediction of the calamities that were to come upon them by degrees, till they ſhould ceaſe to be a Kingdome, a Nation, or a Church. This is typically held forth under the repreſentation of three children, brought forth to the Prophet by this wife of whoredomes; whereby is ſignified a threefold period of the ripening of their ſin, and a threefold degree of their ruine and deſtruction: And in this the type doth ſuite well, for as children are the fruit of Marriage, or of unlawful conjunction under cloak of an Husband, ſo their 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 accompt, and to take vengeance on Jehu's race for his bloodſhed committed on the houſe of Abab, 2 Kings 9, and 10th. Chap. as accordingly was accompliſhed on Zechariah, the ſon of this Jeroboam, who reigned but ſix moneths before he was ſlain by a conſpiracy, 2 Kings 15.8, 9, 10, 12. This ſtroak is amplified from ſome effects thereof, that by it not only Jehu's race ſhould be cut off, but the Kingdome ſhould ceaſe, or get ſuch a blow in their fall, and after it, as it ſhould never recover its former vigour till it were deſtroyed: And that their warlike power ſhould be broken, even in the very heart of their Countrey, and in the valley lying before Jezreel, which was one of the habitations of Ahab, 1 Kings 21.1. of which ſee Joſh. 17.16. Judg. 6.33. To all this prediction doth the childes name, Jezreel agree, as being to be puniſhed for the blood which was ſhed in Jezreel, as being a den of bloody robbers, as Ahab made Jezreel by killing Naboth; and being in ſtead of Iſrael, to become Jezreel, or ſcattered of the Lord, and broken by diviſions, as they were after that time till they were utterly ſcattered. Doct. 1. Whatever preſent fruits men may ſeem to reap by ſin, yet at laſt, being continued in, it will ripen to an height, and fit for ſtroakes; for this wife of whoredomes doth conceive and bea • a ſon, her whoredomes come to an height, and did draw down the ſad fruits thereof. 2. Notwithſtanding that ſinners in the Church do conceit of their priviledges; yet God will not only plague them, but make their ſin and 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 groſſe wickedneſſes, to let them and the world ſee the fruit of their departing from God, and by all theſe ſinnes together to haſten the judgement: For, albeit the chief ſin and cauſe of Gods controverſie, be Idolatry, v. 2. yet for theſe cauſes, are they given up to murther and 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 Gods hand, will not be unrevenged on theſe who ſhed it unwarrantably, either for their way, or end in it; I will, ſaith he, avenge the blood, (or, bloods) of Jezreel, or the blood of Ahabs houſe, the Lords requiring whereof, gives ample ground of hope to expect the like of others, who ſuffer more innocently; See Gen. 9.6. Pſ. 9.12. He nameth it bloods, becauſe there were many ſlaughters, even of all Ahabs family, 2 King. 10.11. together with Ahaziah, 2 King. 9.27. and his brethren, 2 Kings 10.13, 14. And, the bloods of Jezreel, becauſe however ſome of theſe were ſlain in Samaria, and elſewhere, yet not only did the execution begin, or was moſt there, and was done elſewhere by Jehu's authority in Jezreel, but becauſe what was done there on Jehoram, and 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 it ſelf 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 farre as may ſerve their own turne: For, albeit Jehu was anointed at Gods command, to execute his judgement on Ahabs houſe, 2 Kings 9.6, 7. yea, and temporally rewarded for it, 2 Kings 10.30. yet it is here accounted murther, to be avenged on his houſe, becauſe he did it not out of zeal for God, but to get a Kingdome to 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 Kingdome: For, though he executed Gods quarrel on Ahab and his houſe, and on Baals Prieſts and followers, yet he clave to the Idolatry of the calves for ſecuring his own intereſt, 2 Kings 10.31. and ſo proved himſelf more careful of his own affaires and ſetling, then of Religion. 6. Men may proſper a while in a courſe, againſt which the Lord hath a ſtanding quarrel, and will avenge it on their poſterity: For, ſaith the Lord, I will avenge the blood of Jezreel upon the houſe of Jehu, though himſelf and his next ſucceſſours 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 warne men not to follow the ſins of their predeceſſors, meerely becauſe they proſpered in their hand. 7. However ſinners may bleſſe themſelves; when judgements ſeem to be afar off; yet they will at laſt draw near, and any thing that is meaſured by time, will ſoon come about; For, notwithſtanding the promiſe given to Jehu and his poſterity for ſome generations, yet now it is, Yet a little while, and I will avenge the blood of Jezreel, &c. 8. As Kingdomes have their periods prefixed by God; ſo there may be ſo much anger againſt a Nation evidenced in the ſmiting even of their wicked Magiſtrates, and ſo great commotions in overturning of them, and confuſions following thereupon, as may not only be a preſage of the overthrow of a Kingdome, but will give it ſuch an irreparable ſtroak, and ſo break the power thereof, as it ſhall never recover, eſpecially continuing in the ſame ſins: Therefore is it ſubjoyned to this ſtroak on Jehu's houſe, And I will cauſe to ceaſe the Kingdome of the houſe of Iſrael, for though it endured a while after, yet this was a preſage of it, and they never recovered of that ſtroake, but were broken by confuſions and diſtractions, till the forreigne enemie came upon them, as is hinted at in the next verſe, and expreſſed more at length in their miſerable condition, 2 Kings 15. 9 As there is no power nor ſtrength of a Kingdom able to reſiſt God coming in anger: So the Lords breaking of a Kingdomes power, and exhauſting it totally, is a ſad evidence of his diſpleaſure, and preſage of further ruine; Therefore is it added as a part of the ſtroak, and the way how the Kingdome came to ceaſe, At that day I will break the bowe of Iſrael, under the bowe (much uſed among them, and whereof Jehu made ſpecial uſe, 2 Kings 9.24.) comprehending all warlike power: And that he will do this in the valley of Jezreel, that is, not ſo much by any battel there, (of which we read not elſewhere) as that they ſhould not be broken by any diſcomfiture on their borders, which the Kingdome might repaire again; but this decay ſhould reach the very heart of their Countrey, where their ſtrength and royall Cities were, and where they thought themſelves ſecure, and therefore were inſolent in oppreſſion and bloodſhed, and this expoſed them to the calamities which followed.

The ſecond childe 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 ſtroak of a begun captivity, by Tiglah-pileſer King of Aſſyria, of which ſee, 2 Kings 15.29. The Lord declareth that this time ſhould be a time of no mercy, (as the childes name ſignified,) becauſe he would not adde any more, (as he had done formerly, 2 Kings 14 25, 26, 27.) to manifeſt his mercy toward them in their affliction, but would make that captivity irrecoverable, and a preſage of the captivity of the whole Nation, which ſhortly followed, 2 Kings 17. and under which they are held to this day. Doct. 1. Whatever be the Lords prerogative of free-grace, in delivering when and whom he will; and whatever be his pitie 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 ſtroake upon ſtroak; 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, &c. 2. It is a ſad judgement, when the Lord not only weakens a people outwardly, but takes away alſo manly ſpirits from them, and they became like women either for doing or ſuffering. So much may be imported by this type of a daughter; that the eſtate of the people after the former ſtroake, and at the coming on of this, was quite broken, and themſelves effeminate; ſo that they were content to take any tearmes of the Aſſyrians, who moleſted them, 2 Kings 15.19. (which is called a light affliction in reſpect of this that followed, Iſa. 9.1.) and did quietly ſtoop under ſo many murthering Kings, who did riſe every one upon the ruines of another. When men are in ſuch a temper, conſcience will readily be trampled on, through baſeneſſe. 3. It is a ſad ingredient of an afflicted condition, when Gods mercy and bowels of compaſſion are withheld from a people under it, when they have no aſſurance of a roome in his heart, and ſympathy, (which is a faire advantage,) nor any effects thereof manifeſted in moderating, or delivering from it: Therefore ſaith he, Call her name Lo-ruhamah: for I will no more have mercy upon the houſe of Iſrael. The ſadneſſe of this condition may be read in the Churches complaint, Iſa. 63.15. and in Gods promiſe to his children, Pſal. 89.30, 31, 32, 33, 34. 4. However the Lord do manifeſt much mercy toward a viſible Church, and ſhe be ready to preſume on that, yet abuſe of former mercy, may bring the exerciſe of mercy toward a viſible Church, to a period; For, ſaith the Lord, I will no more have mercy upon the houſe of Iſrael, or adde no more to have mercy, as of before; and the ſad evidence of this condition is, that their former rods had not been bleſſed, but their abuſe thereof by their continuance in ſin, had drawn forth this new rod, with this ſad note upon it. 5. Where the Lord denies his mercy under affliction, not only will that ſtroak prove irrecoverable, but it is an evidence of moe ſtrokes to come, till a people be conſumed; for, ſaith he, I will no more have mercy, but I will utterly take them away, that is, ſeeing I deny mercy, not only ſhall this captivity be without recovery, but moe of them, even the whole Nation, ſhall follow.

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, &c. 2 King. 14.12, &c. and looked on as forlorne by them; yet the Lord promiſeth to manifeſt mercy unto them, and deliver them from their enemies, and that not by ordinary meanes and wayes, but by his own immediate hand, or by Chriſt, Dan. 9.17. and by vertue of the Covenant, Zech. 9.11. This was verified in their deliverance from Senacherib, when Iſrael was carried captive, and Judah was very low; and in their returne 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 chiefly to inſiſt on Iſraels condition, but becauſe Judah in his dayes had none of the worſt Kings, except Ahaz, and eſpecially an Hezekiah, to whoſe dayes this ſeems eſpecially to relate; and becauſe they were in many things better then Iſrael. as Hoſea 11.12. and were accordingly better, dealt with. Doct. 1. Albeit the Lord cut off a ſinfull people, pretending intereſt in him, yet will he not want a Church to whom he will be kinde, and whoſe priviledge ſhall be, to be the object of his mercy; for, at this time of calamity on Iſrael, I will have mercy upon the houſe of Judah, ſaith he, 2. It will be an aggravation of backſliders miſery to ſee others who waite on God, well dealt with, when they reap the fruit of their doings; Therefore is Judah's lot ſet in oppoſition to theirs, to imbitter their cup: I will no more have mercy upon the houſe of Iſrael; verſ 6. But I will have mercy upon the houſe of Judah, 3. Great mercy may be attending a people, who yet may be plunged in great difficulties; for, ſo was Judah after this promiſe, both by Syria and Iſrael, 2 Chron. 28.5, 6, &c. and by the Aſſyrians, 2 Kings 18.13. we muſt not meaſure Gods purpoſes of love by preſent croſſes, without which we could not take up his mercy well. 4. The mercy of God is a fountaine from whence deliverance will flow, according to the tenor of the Covenant, and the ſafety and deliverance of the Church is a thing out of queſtion, though ſhe oft-times fall in debate with God about the way and means of it; for, upon this, I will have mercy, it followeth, I will ſave them, and it is an abſolute promiſe, I will ſave them, though he will not take theſe wayes to do it, that the Church uſually looks moſt unto. 5. The Lord needs not creature-helps, nor is he ſo tied to meanes, as that he cannot work greateſt things without and above them; yea, he oft-times delights to act more immediately for his Church, and to take her as the forlorne into his own hand for, ſaith he, I will ſave them by the Lord their God, that is, (as is before explained) by his own hand, through Jeſus Chriſt, and by vertue of the Covenant; and thus he ſaves them, though he will not ſave them by bowe, &c. 6. The Lords laying aſide probable meanes 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 vertue of a Covenant ſtanding firme in the midſt of all their afflictions; for, the God by whom they are ſaved is then ſeen to be the Lord their God. 7. Albeit deliverance of the Lords Church from her troubles, be a ſweet mercy, and call for praiſe, whatever way the Lord be pleaſed to ſend it; and albeit the Lords people, having his calling, may by warre aſſert themſelves into freedome: yet it is a ſpecial mercy, when the Lord not only ſaves by his own hand, but without warre, and bloodſhed, not only becauſe he humbleth them ſo farre, and ſo advanceth their ſpiritual good; but becauſe warre, even when it brings ſafety, is a terrible lot, and in effect a ſcourge, and 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 bowe, nor by ſword, nor by battel, 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 dayes.

The laſt period of their ſinnes ripening for Gods judgements, is repreſented under the type of the third childe, called Lo-ammi, or, not my people; pointing at the time of their utter captivity by Shalmaneſor, 2 King. 17. whereby God made void the 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 learne, 1. Such is the long-ſuffering patience of God, eſpecially toward the viſible Church, that he is not only ſlow to anger, and to manifeſt the ſame by 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 ſtroakes; and in particular, it is very long ere the Lord come to unchurch a people that have been in Covenant with him; So much are we taught in this type, that this ſtroak came not till the birth of the third childe, and that this childe was not conceived till after ſhe had weaned Lo-ruhamah, which took up a longer time, then if ſhe bad given it ſuck by another. 2. However the Lords long-ſuffering patience be great and admirable, yet it will not laſt alwayes toward a ſinfull people, eſpecially after he hath begun to plead with them, but will at laſt come to a ſad period: For, at laſt ſhe conceived and bare a ſon, typifying their utter rejection. 3. Albeit no limits ought to be ſet to the freedome and efficacy of the grace of God, who can and doth ſanctifie afflictions unto the Church, and make them a mean to turne her, and cauſe her cleave faſter to him: yet it doth alſo oft-times prove too true, that when the Lord begins to contend with her, ſhe proves ſo obſtinate in ſin, and ſo incorrigible and inceſſant in defection, that nothing ends it but her utter rejection, at leaſt for a time: For, ſuch was the iſſue of his former diſpenſations with Iſrael, as is to be ſeen till this day. 4. The capeſtone of all judgements upon a people, (and in which they will reſolve, if not made uſe of,) is their unchurching, and cutting off the relations betwixt God and them; For, this is the ſad and final ſtroak on Iſrael: Ye are not my people, and I will not be your God, or, not be yours, as it is in the Original, See the like forme of ſpeech, Ezek. 16.8. Thou becameſt mine, or my people. 5. Whatever may follow upon Gods ſmiting of a people in ſeverity, and their not making uſe thereof, yet his relation and intereſt in a people, is not alwayes to be meaſured by his ſeverity in ſtriking, or denying any expreſſion of his compaſſion and ſympathy under it; For, under the former ſtroakes they were Lo-ruhamah, and yet came not to be Lo-ammi, till this ſtroak. See Iſa. 63.15, 16. 6. When ever the Lord gives up with a people as to being their God, he will make it appear that the breach began on their ſide, and that they firſt voluntarily rejected him, and chooſed that ſtate and condition ſinfully, to which, and the effects thereof, he gives them up judicially: So much doth the order of this ſentence import, ye are not my people, and therefore it is reaſon he ſubjoyne, 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 ſtroak is a ſon, (whereas in the former it was a daughter,) pointing at their condition about the time of their captivity; partly, in that they recovered ſome little ſtrength, making them attempt to free themſelves of the Aſſyrian yoke, 2 Kings 17.4. Hereby teaching how little cauſe impenitent ſinners have to truſt to outward appearances, even albeit they ſeem to have wraſtled out of many difficulties, and to be upon the amending hand. And partly, in that they were not ſo ill as formerly, neither their King, 2 Kings 17.2. (who, it may be, let all that would go up to Jeruſalem and worſhip, as ſome conceive that Paſſeover, 2 Chron. 30. was before their final captivity,) nor yet were the people, at leaſt ſome of them ſo ill; For, they did their wickedneſſe ſecretly, 2 Kings 17.9. and yet then they went into captivity. Hereby warning all that ſmaller ſins of a preſent age, joyned with the groſſer abominations of predeceſſors will ſoon fill up a cup; and that any ſeeming 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. Withall, it may be the Lord did this that he might ſend them away with ſome ſenſe of God and his Worſhip, for their uſe in their captivity.

The ſecond Promiſe ſeemes to relate more eſpecially to Iſrael in the letter, holding forth their future recollection and union with Judah under Chriſt their Head, and their coming up out of their forlorne condition, to enjoy the priviledges allowed 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 Iſraels coming out of Egypt, and Judah out of Babylon; yet the parallel places ſpeak alſo expreſſely of their coming up from the land of their 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 wilde Olive; yet his gifts and calling toward them, are without repentance, as doth appear in his reſervation of a ſpecial portion of Goſpel-bleſſings for them, as this Promiſe holds forth. 2. The ſalvation promiſed to the ſeed of Abraham in the dayes of the Goſpel, is not peculiar to the Jewes only, who were rejected for their crucifying of Chriſt, but common to Iſrael alſo, who ſhall be converted and made again one body with Judah, after all the rents that have been betwixt them, ſince their defection from the houſe of David, and their corrupting of Religion: For, The children of Iudah, and the children of Iſrael ſhall be gathered together; See Rom. 11.26. 3. The day is coming, wherein all Iſrael ſhall acknowledge the true Meſſiah, when Iudah ſhall look unto him whom they have peirced, and mourn, and embrace him; and when Iſrael ſhall embrace him for their King, and the true Son and Heire of David, from whom they have made ſo foule defection, and in him ſhall they be united: For, he is that one head, in embracing of whom they ſhall be converted, and in whom they ſhall be united. 4. As union amongſt the people of God, is a choice Goſpel-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 governe, and men are not ſuffered to walk after their own imaginations: This general inſtruction may be gathered from this particular inſtance, Iudah 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 priviledge of the Church, voluntarily to embrace, and acknowledge, and ſubmit unto him: Therefore it is ſaid, they ſhall appoint themſelves one head. 6. The happineſſe of choiceſt Goſpel-times, conſiſts not ſo much in what the people of God enjoy for preſent, as in their moving forward toward their heavenly reſt, joyning themſelves to the Church, that they may have the uſe of means for that end; and a time of love will make difficulties in the way eaſie, and looſe the bonds of earthly affections, or ſpiritual ſlavery wherein men are held, or retarded by them; So much doth this promiſe ſpiritually underſtood, teach, they ſhall come up out of the land; See Cant. 8.5. 7. When Iſrael and Iudah ſhall be converted, the Lord will remember his Covenant, and reſtore them to their promiſed priviledges; 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 appeares to be in this promiſe, They ſhall be gathered together, and they ſhall come up out of the land, as is before explained: And this is the tenour of the Covenant with them, Deut. 30.1, 2, 3, 4, 5. 8. Whatever be the difficulties of the children of God in their journey toward Heaven, or may be the trials of Iſrael after their converſion; yet herein is ground of comfort, that they are under Chriſt their Head, who hath influence to aſſiſt and refreſh them, and power to protect and ſupport them: For, they ſhall appoint themſelves one head, and they ſhall come up out of the land; See Cant. 8.5. Mic. 2.13.

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

The Lords ſentence or threatening for theſe ſins, is, that extream deſolation ſhall come, not only on the people, but on the land, and all the creatures for their ſakes, even on the fiſhes which were in lakes or ponds in the land. Compare Zeph. 1.2, 3. Doct. 1. The judgements of God upon the viſible Church will be very ſad and grievous, when they are inflicted, and as univerſal as ſin hath been; For, it will be on every one that dwelleth in the land, and they ſhall languiſh, and the land and creatures with them. 2. 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 mourne and pine away, becauſe he will not mourne indeed; For, The land mourneth, the dwellers languiſh with the beaſts of the field, &c. who are taken away. See Gen. 3.17, 18 4. As the glory of all the creatures is but a flower, which God will ſoon make to wither and languiſh when he purſueth for ſin; So the creatures will not help man when God is angry at him, but as theſe draw him from God, ſo God is provoked to cut him ſhort in them, as here they are conſumed with him.

The ſentence or threatening for this, is that deſtruction ſhould come upon ſuch ſinners, and on the falſe Prophets who ſcattered and ſoothed them up in this courſe; yea, he would cut off the Nation and Mother-Church, and ſo deſtroy the Dame and all. Whence learn, 1. Mens oppoſing of the Word, their rejecting of reproof, and bleſſing themſelves when they are rid of it, will not availe them, nor hold off wrath, but rather haſten it; For, albeit they were not to be reproved, v. 4. yet what gain they by that? anger is not the further off, but rather, Therefore ſhalt thou fall, &c. 2. How high ſoever men exalt themſelves in their oppoſition to God and his truth; yet that guilt will bring them down, and when God begins to reckon, he will reach every 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 ruine 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 Gods Name, to bolſter them up in their evil way; and God hath a ſad controverſie againſt ſuch ſeducers. For, there is the Prophet who is threatened alſo. 5. This 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 calamitie ſhall turne 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 chiefly, it teacheth, that when calamities come, ſuch as have been ſeducers, and ſoothers up of others, ſhall fall with greater horrour then any, as having been the cauſe of the ruine of ſo many; It ſhall be night with them, and day with others in compariſon of them. 6. However ſinners ſhelter themſelves under the priviledges of a viſible Church or State; yet the Lord may let them finde that their ſin doth not only undo themſelves, but bring utter deſolation alſo on he Church and Nation whereof they are; Therefore it is ſuboyned, and I will deſtroy thy mother.

The third Article of this accuſation, is againſt the corrupt Prieſts and teachers, and is intended not ſo much againſt theſe Prieſts of Aarons family, and other Levites, who after the rent and defection of the ten Tribes, ſtaid ſtill in Iſrael becauſe of their inheritance; as againſt Jeroboams Prieſts, who whatever they were before God, yet ſince they took the name and office on them, the Lord threatens them for not walking anſwerably. This Article hath ſeveral branches, in the firſt whereof, he reprehends them for the ignorance of the people, occaſioned through their negligence, and their rejecting and ſleighting of the means of knowledge which might enable them to teach others For which he threatens to caſt them out of the office they ſeemed to have, and to reject their poſterity that they ſhould not exceed them. Whence learn, 1. As ignorance is a very riſe and deſtroying ſin in the viſible Church; ſo the guilt thereof doth oft-times lie in great part at Preachers doors, with whom God will reckon according to the priviledges 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 idleneſſe is the cauſe why they do not edifie in publick; and when the Lord doth not teach them, they will not reach others to purpoſe; Therefore it is a challenge againſt them, and a cauſe of the former ill, thou haſt rejected knowledge, to wit, of the Law, as is after cleared. 3. The more familiar occaſion of converſe men have with holy things, wanting holineſſe, their contempt and diſlike of them will be the greater, and their oppoſition to light have the more of perverſity, and leſſe of infirmity in it; For, theſe Prieſts do reject knowledge, or wickedly, and with contempt, deſpiſe it. 4. Such as do for a time reject and reſiſt means of knowledge, when it bears it ſelf upon them, may at laſt come to forget it without a challenge, to loſe the light they had, and to be nothing moved with any ſtamp of authority that is in what God ſaith; Therefore it is added to the former, thou haſt forgotten the Law, that is, not only loſt any ſmall knowledge of it they had, but they had as little minde of it, and it as lit • le authority in their hearts, or bred them as little diſquiet, when they neglected it, or went otherwiſe wrong, as if they had never heard of it. See Pſal. 50 17. 5. The more relation any pretend to God, by vertue 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 ſhew that if they got not benefit by ſuch a relation, it ſhould adde to their wo. And ſo the blinde preſumption of many will but make their ditty the greater, while they pretend to much intereſt in God, and yet their way looks nothing like ſuch a pretence. 6. Unfaithfulneſſe in offices, (eſpecially in the Church) will caſt men out of it as unſavoury ſalt, with much guilt; which is a ſad judgement, 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 oft-times 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 Gods children committed to their charge, ſo God ſuffers their poſterity to be neglected; For, I will alſo forget thy children, who it ſeemeth ſucceeded to them, in imitation of the order eſtabliſhed by God in Aarons Family.

In the ſecond branch of this Article, the Lord accuſeth them of ingratitude, that the more they proſpered, or increaſed in number or glory, they were the more bold on ſin; Therefore he threatens them with ignominie to come in place of that glory which made them to miſcarry ſo far. Whence learne, 1. Such as do provoke God highly, may yet in his long-ſuffering patience, not only continue as they are, but increaſe in proſperity, iſſue, and glory for a time; For, They were increaſed. 2. As there is no outward mercy conferred on wicked or unrenewed men, but they do make it a ſnare to draw them to ſin, and harden them in it; So this abuſe of Gods goodneſſe doth aggravate ſin 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 ſinne, 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.

In the third branch of this Article, they are accuſed of monſtrous greed and luxury, neglecting their duty. They were ſo farre from deterring the people from ſin, or pointing out the true uſe and end of ſacrifices when they came to offer for ſinne, that they minded nothing but to fatten themſelves with the portion of the ſacrifices which fell to them. And therefore they were 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 ſinne of Miniſters, when they minde 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 gaine 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 minde in that publick ſervice. The ſpeech alludes to the Law, (which the Prieſts in Iſrael did imitate) wherein the Prieſt got a portion of ſome ſacrifices, Numb. 18.8, 9, &c. 2. It is yet a more fearful 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, Covetouſneſſe is the bain and cut-throat of Religion, and eſpecially in Church-men, and when they ſtand upon nothing but gain.

Becauſe of this, the Lord threateneth, 1. That both People and Prieſts ſhould be puniſhed alike, according to their deſerts, v. 9. 2. That ſince they had contemned and ſleighted God, he would take away the bleſſing from their meat, and deprive them of iſſue, even although that beſide their wives, they ſhould take concubines and whores that they might have many children, v. 10. Whence learn, 1. Evil Miniſters are a chief cauſe of ſin and miſery upon the people they have charge of; Therefore are the people threatened, as being made obnoxious to wrath by the Prieſts carriage formerly mentioned. And this is an addition to the Prieſts judgment, that they draw ſo many with them into it. 2. Albeit naughty Miniſters be great plagues and ſnares to people, yet that will not excuſe a peoples ſin, nor exempt them from judgements; Therefore are the people threatened alſo, notwithſtanding he challenged the Prieſts. The ſending of evil Miniſters may be ſo much the fruit of peoples former ſins, and they may be ſo well ſatisfied with it, Jer. 5.31. as may juſtly ripen them for a ſtroak. 3. As Paſtors and people are ordinarily like other in ſin, and mutuall plagues each to other, ſo will they be joyned together in judgements: For, There ſhall be like people, like Prieſts, that is, both involved in judgement, (though 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 recompence them, not according to their pretences, but their reall 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 recompence of reward; For, I will puniſh (or, viſite upon) them for their wayes, and reward them (or returne unto them) their doings. 5. When men have made no conſcience of ſin, ſo they might compaſſe theſe delights, which they think will make them up; yet it is eaſie for God to prove that the bleſſing of theſe delights are only in his hand, and that men gain nothing by enjoying them, but a ſad diſappointment of their expectation from them, and an ill conſcience beſide; For, (ſaith he, explaining that generall 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 withdrawes his bleſſing; ſo what a man proſecutes unlawfully, he cannot look it ſhould be bleſſed; For, They ſhall commit whoredome, 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 mens debording, is their not ſerious 〈…〉 • he Majeſtie of God with whom they have to do, that 〈…〉 conſider how to ſerve and obſerve him as becomes; 〈…〉 is, he cares not for any external forme, o • 〈…〉 • cially he is provoked, when men make 〈…〉 this 〈◊〉 ; For, it is 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 apoſtaſie from that temper that ſometimes was among them.

This general ſentence ſubjoyned, may be underſtood of the judgements to come upon them, and that they ſhall meet with ſuch ſtupidity under them, as uſeth to attend theſe ſinnes; as indeed trouble will confound ſinners, eſpecially ſuch as have beene unfaithful and given to luxurie, as theſe Prieſts and the people were. But it ſeemes rather to be a general ſentence, pointing out the cauſe of all their miſcarriage challenged both before and after, and in particular, of their neglecting God, v. 13. to wit, that their ſenſual pleaſure and filthineſſe had beſotted them, ſo that they waxed wanton, and conſidered not what they did. Whence learn, 1. In times of defection, it is good to be well acquainted with, and ſcene in the cauſes of it, and what diſtempers draw men to that height they go; Therefore doth the Prophet here point at it. 2. It is a great plague on men, that they cannot guide proſperity well, and know no way how to uſe it, but to feed ſenſuall luſts by it; for, all the uſe they made of Gods bounty, was Whoredome and wine. 3. Sinnes go ſeldome there alone, but are linked together, and draw on one another; and particularly, Whoredome and intemperancy go often hand in hand together; Therefore are they conjoyned, Whoredome, and wine, and new wine. He mentions wine, and new wine, becauſe (as drunkards uſe to do) they tried all kinds of it, or the latter is by way of explication, becauſe new wine makes ſooneſt drunk. 4. It is a great plague on unclean and ſenſual men, that thereby they not only abuſe their bodies, and become guilty of ſelf-murther, and do wear out any ſpark of conſcience that they had; but that by following theſe brutiſh luſts, they renounce even humanity, and turne brutiſh without ſenſe and common underſtanding, ſo that they know not what they do, nor can diſcerne, or be aſhamed of any ill courſe, nor fear any threatening of danger, and do render themſelves unuſeful either in Church or State, and effeminate and unable to encounter any trouble: for, Whoredome, and wine, and new wine take away the heart, or ſenſe and underſtanding. The word ſignifieth oft-times to take by force, or by induſtry, to ſhew that however at firſt there may be ſome wraſtlings betwixt luſt, and mens ſens ſenſe and principles of reaſon, yet at laſt luſts given way unto, will carry it. 5. As it is Gods judgement on unfaithful Miniſters that they are given up to ſenſuality; ſo that will ſoone beſot them, and make them ſapleſſe in their doctrine, and careleſſe in their duty; for, in particular, it is true of them whom he had challenged before, Whoredome, and wine, and new wine take away the heart.

The fourth article of this accuſation is general againſt the whole people for their groſſe and heatheniſh idolatry (which is as adultery, a forſaking of God, and their duty of ſubjection to which they ſtand bound by the marriage-Covenant;) This is inſtanced in their conſulting with their ſtocks of Images, and their ſtaves, or arrowes, (which flowed from their ſtrong inclinations to Idolatry, cheriſhed by Satan) and in their ſacrificing openly to Idols on mountains, under the ſhade of groves, eſteeming that heatheniſh way beſt: for this the Lord threatens to give up their daughters, and daughters in law, (and others, whom they would have chaſte) to bodily filthineſſe. Whence learn, 1. When ever the viſible Church forſakes God, he will not forget his kindneſs to her, to aggreage her ſinne, and to prove that ſhe hath done it without provocation; Therefore againe the title is my people, to ſhew that he had intreated them as ſuch; and that he having choſen them from among all people for himſelf, and as his portion, Deut. 32.8, 9. Iſa. 43.21. it was a greater ſinne in them then in any, ſo to behave themſelves. 2. Albeit Idolaters will not take with it that they worſhip ſtocks and ſticks, yet in reality they do ſo; and hereby they prove their own madneſſe in ſubjecting themſelves to theſe creatures that are inferior to them; and the baſeneſſe of their Religion, in that they have ſo poore wayes to know the mindes of their Idols; for, they aske counſell at their ſtocks, (and ſo conſult with them as their gods, and performe religious worſhip to them; that they may know their minde) and their ſtaffe declareth unto them, that is, any illuſion they get, they take it for a divine reſponſe. For the way of divination by a ſtaffe, or arrowes, See, Ezek. 21.21, 22. It ſeemes, that when he doubted which City to aſſault firſt, ſeverall ſtaves or artowes having the names of the ſeverall 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 whoredomes hath cauſed them to erre, which is to be underſtood both of their own inclinations, and of the working of the evill ſpirit, 2 Theſ. 2.9. which makes them ſo bent and zealous in it, and warnes us not to be taken up with every zeale, nor with every religion wherein men ſeeme to be zealous. 4. They who commit Idolatry, and follow falſe Religions, and ſo do renounce ſubjection to God, and put 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 enſured to them by the Covenant. 5. Sin is then come to a great height and very ripe for judgement, when men caſt off all veiles of pretences or ſhame, and do openly and avowedly commit it; for, he challengeth when they ſacrifice upon the tops of the mountaines, &c. avowedly, without ſhame, and not in corners onely. 6. It is high preſumption in fraile men to think to invent finer ordinances of worſhip by their wit, then what God hath appointed, or that they can put holineſſe on things or places; for, it was their ſin to chooſe mountaines and hils and ſhadowes of trees and groves, in imitation of he Patriarchs (whom the heathen did alſo imitate) as if theſe places were more ſacred; and to do this as good, and better and more apt to ſtrike men with reverence then what God had appointed, 7. It is no ſtrange thing, that men in chooſing their Religion, be led by their own fleſhly luſts, and that they account that beſt, which pleaſeth theſe moſt; for, in this reſpect alſo they accounted the ſhadow good, that is, more delectable to their fleſh. 8. Sin may be very ſadly puniſhed when no ſtroakes are inflicted, but the ſinner given up to more ſin, and particularly, ſpirituall adultery may be puniſhed with bodily filthineſſe; for, Therefore your daughters ſhall commit whoredome, and your ſpouſes ſhall commit adultery, to which they were tempted by wandering from their families into theſe ſolitary and retired places. And this ſhould warne all 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 unfaithfulneſſe to God, in the ill carriage of others who are bound to us; for, he puniſheth their ſin in their daughters, and lets them ſee their whoredome againſt God, in the lewdneſſe of their daughters and ſpouſes, injuring and bringing reproach on them and their family.

The Lord threatens further becauſe of this ſin, that albeit whoredome in virgins and adultery in married women, be by the law puniſhable with death; yet for a time the Lord would not by any corrections; reſtrain the wantonneſſe of their daughters and ſpouſes; and that becauſe they themſelves were ſeparate from God by their Idolatrie • , and did commit the like lewdneſs with harlots, when they came to their Idolatrous ſacrifices. For which as he did puniſh them in giving up their daughters and ſpouſes to uncleanneſſe, ſo his forbearance of that fault for a time, was onely becauſe he had a greater quarrel againſt them for their Idolatry, which drew on the other; and for which, and their affected ignorance in it, he would at laſt when it came to an height, certainly deſtroy the Nation. Whence learn, 1. It is one of the ſore judgements of God, and tokens of his anger, when he takas no wains by needfull corrections, to reſtrain the courſe of a peoples ſin, but looſeth the rains, and lets them run on for a time; for, it is a threatening, I will not puniſh your daughters when they commit whoredome, nor your ſpouſes when they commit adultery. See Pſal. 89.30, 31, 32, 33. Heb 12. 6, 7, 8. Rev. 3.19. 2. When the Lord lets particular ſinners go on unpuniſhed, it is not becauſe they ſhall ſtill be ſpared, (for the text ſaith, they ſhall certainly fall;) But firſt, becauſe ſin becoming generall, is paſſed over in particular perſons, till it ripen for a national ſtroak: Secondly, his ſparing of them and others for ſome ſins, is becauſe he hath a greater quarrel and cauſe of controverſie, for all which together, he will in due time reckon: Both theſe are imported in that reaſon ſubjoyned 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 teſtifie 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 uncleanneſſe 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 filthineſſe to it, he will certainly puniſh, and the people ſhall fall. 3. Falſe worſhip is very licentious, in that not only God plagueth it with looſeneſſe, but in that it doth allow and foſter much fleſhly liberty; For, they ſacrifice with harlots, not only continue they avowed harlots, and yet follow that forme of worſhip; but in their ſolemne ſacrifices, they ſtand not to joyne with harlots, in feaſting them with the ſacrifices, and courting of them. 4. Let Idolaters joyne never ſo many fleſhly pleaſures with their worſhip, yet God will have no communion with ſuch, but will plead with them as renouncers of his Covenant, and of all communion with him; For, they are ſeparated, (to wit, from God) with whores, &c. 5 Idolaters, how learned ſoever they pretend to be, or really are, yet in effect they are but brutiſh and ignorant. It is great brutiſhneſſe to put ſo baſe an object, as 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 mens politick intereſts, (which was the rule that Jeroboam walked by;) or to think that Rulers will muſt give the Law in this matter, (which might be the peoples pretence) or that pompe wanting inſtitution, will make a worſhip acceptable: for theſe reaſons it is ſaid, they are the people that doth not 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.

The fifth article of the accuſation is, for the idolatry of the calves in Gilgal and Bethel. It is contained in an exhortation to Judah, not to joyne with them in that harlotry; however it be 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 Iſraels wantonneſſe 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 wilderneſſe, not knowing where to finde a flock, or its dam, and expoſed as a prey to all wilde beaſts. And therefore it were madneſſe in Judah to run on ſuch hazards: for clearing this text a little, Conſider, 1. That in this prohibition, the Prophet doth not mention Dan, which was one of the two places, wherein Jeroboam erected the calves for publick worſhip, 1 Kings 12.28, 29. becauſe Gilgal and Bethel being on the South-border toward Judah, the Jewes might eaſily be drawn and come thither, but Dan was remote and on the Northmoſt border of Iſrael, and ſo Judah was in no hazard of going there: for albeit the firſt portion of Dan was near the tribe of Judah, and taken (at leaſt in part) out of it, Joſh. 19.40, &c. yet either (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, &c. 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 whoredome, when they worſhip an idol, or that which is no god: but when they dare pretend to worſhip the true God, in or by images or wayes of their own deviſing; for Iſraels worſhipping the calves is called harlotry; thou Iſrael playeſt the harlot. 2. When men once decline from the rule of Gods Word in chooſing a way of worſhip, they are readily given up to be endleſſe in multiplying defection by ſuch devices: the ſame vanity of minde, and the ſame principles of policy that lead them wrong in one ſtep may draw on more: beſide, that they felt inſufficiency of all falſe wayes, to quiet the conſcience, draweth men to a reſtleſſe multiplying of theſe courſes; therefore it is that Iſrael do adde Gilgal to the former places of their publick worſhip, and other places alſo, as is before explained. 3. As it is no warrantable rule to follow the example of any in matters of Gods worſhip, where a warrant from the Word is wanting: ſo men had need to guard againſt contagion by ſuch examples, eſpecially when the contagion is near, when the example is given by brethren, and they flouriſhing in their evil way, and when their way cometh neareſt of any to the true worſhip; for, thus ſtood the caſe with Judah in reference to Iſraels calves, and therefore are warned to guard againſt it; Though thou Iſrael play the harlot, yet let not Judah offend. 4. The Lords moſt peculiar people their ſinning againſt him is more ſad and hainous then the ſin of any other, conſidering what unkindeneſſe, unfaithfulneſſe, and diſhonour to God there is in it; and eſpecially that they have fewer tentations then others, and that they being left alone to cleave to the true God, it were horrid iniquity to abandon him; for theſe cauſes it is, that Judah, (who clave to the Temple and true worſhip of God, and were much better then Iſrael) is ſo preſſed upon when Iſrael is given up as deſperate, and is ſhortly to be quite rejected; though thou Iſrael play the harlot, yet let not Judah offend; Though he gave up Iſrael, yet he could not 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 yeares, they had the Temple and wanted theſe politick pretences for abandoning thereof, that the Kings of Iſrael had. 5. Whoever make defection from God and his way, yet he will not want a people to embrace him and his way; ſo much alſo may we learn, in that this exhortation, however directed to Judah, yet is ſpoken to Iſrael at firſt; Though thou Iſrael play the harlot, &c. as defying her to deprive him of a people when ſhe had done her worſt, and when he ſhould at laſt make her Lo-ammi, becauſe of her ſins; for albeit ſome in Judah might make defection to their way, and ſometime his 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 expreſſely held out, Hoſ. 11.12. 6. No pretence will ſerve to juſtifie or cover an unwarrantable way of worſhip, nor doth the Lords manifeſtation of himſelf in a place, by any ſpecial act of power or favour, warrant men to make uſe thereof as more holy then others, or, under that pretext abuſe it to ſuperſtition; for, it was upon theſe grounds Iſrael made uſe of Gilgal and Bethel for the place of their worſhip, and yet Judah is diſſwaded from it, as one of the ſinful courſes of Iſrael; Come not ye unto 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 eminencie when they are abuſed to idolatry; Bethel, the houſe of God, becomes Beth-aven, the houſe of vanity, or of iniquity; which is a name taken from a place near to Bethel, Joſhua 7.2. 8. Such as would be free of idolatry or infection thereby, ought to abſtain from coming to the very places, where there is danger of infection, unleſſe 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 mixe my worſhip with the rites uſed there, nor be ye taken up with their way, though they pretend to worſhip the true God, as Aaron did when he made the golden calfe, Exod. 32.4, 5. 10. As mens preſuming to preſcribe wayes, and be changelings in the matters of Religion, is a fruit of wantonneſſe and idleneſſe of minde, having little to do: ſo the conſideration of mens wantonneſſe in ſinning, may deterre others from it if they be of ſober ſpirits; for, it is an argument to diſſwade Judah from this way of Iſrael: for, in this Iſrael ſlideth back as a back-ſliding heifer; that is, this courſe is an evidence of Iſraels rebellion, as a wanton heifer that caſts the yoke, and therefore is not to be imitated. 11. Such as are ſo bent on liberty and licentiouſneſſe, as they can endure no yoke of God, may meet with liberty enough little to their profit: God can give them the world to wander through in exile, who would not be bounded with the Law; he can lay them open to felt and feared dangers, who placed all happineſſe in being rid of his yoke; and he can make them weak and faint-hearted in trouble, who were ſtrong and ſtout-hearted to ſin; for, the Lord will feed them, (not by taking care of them, though that in ſome reſpect be true; but in place of their reſidence in their own land, he will drive them into exile, and make their paſture to be) as a Lamb, (not any more a wanton ſtrong heifer) in a large place, where by its bleating alone, it ſhall bewray its own 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 wantonneſſe and rebellion againſt him, and rejecting of his yokes, then judgement is not far off; for, now the Lord will feed them, &c. that is, ſhortly. 13. Whatever may be the preſent condition of back-ſliders, which might tempt others to joyne with them, yet a ſerious conſideration of the certain conſequents of ſuch a courſe, may break that ſnare; therefore, however Judah for preſent, might be tempted by reaſon of Iſraels ſucceſſe, yet the Lord propounds this as an argument to diſſwade them, that now the Lord will feed them as a Lambe in a large place,

The ſixth and laſt article of the accuſation is againſt their Kingly tribe, called by the name of Ephraim, becauſe the firſt, and many of their following Kings were of that tribe, and it is conceived that Samaria their chief city ſtood in that tribe. The accuſation hath two branches; in the firſt whereof, they are charged with being ſo mad on idolatry, that they are become deſperate and irrecoverable. Whence learn, 1. As mens greatneſſe 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 ring-leaders 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 joyned to idols, or glued to them, that he cannot any more be divided from them: for, albeit his politick intereſt drew him that way at firſt, yet being engaged, not only that, but a ſpirit of whoredome and Gods judgements keeps him to it, as a way moſt agreeable to his own heart. 3. As the Lord will at laſt give up deſperate and incorrigible ſinners to themſelves and their own wayes, ſo to be thus left is the chiefeſt of miſeries: Men need no more to make them miſerable, but to get leave to want a check from conſcience or the Miniſtery of the Word, or from Providence; for, ſaith he, let him alone, that is, not ſo much, thou Judah have no converſe with him; of which ſufficient hath been ſpoken on v. 15. as, let him go on without any further reproving of him.

The Lords ſentence becauſe of theſe ſins is, that ſuddenly, and as with a tempeſt they ſhould be carried into captivity, where they ſhould be aſhamed of all their corrupt worſhip. Whence learn, 1. The Lords long-ſuffering toward a wicked and impenitent people, will at laſt end in ſpeedy and ſudden judgements which ſhall ſurprize them, and ſhall be violent and dreadful to compenſe the delay; for, the winde hath bound her up in her wings, that is, they ſhall be as ſpeedily carried into captivity, as if they were carried on the wings of the winde, and with as great violence and ſuddainty, as if a tempeſtuous whirlwinde ſurprized them: he ſpeaks of this as a thing done, becauſe of the certainty of it, and names the whole people her, in the feminine gender, either with an eye to the wanton heifer, v. 16. or to ſhew that as they were effeminate by reaſon of their ſins, ſo they ſhould prove ſuch under their trouble. 2. Wicked rulers by their ſins againſt the firſt and ſecond Table, have great influence on the ruine or captivity of a Nation: as being ordinarily ſet over a Nation appointed to deſtruction to haſten it, and as drawing the Nation into the ſame ſins with themſelves: for, this threatening againſt the Nation, comes out as a ſentence becauſe of Ephraims ſins. 3. Mens following of corrupt worſhip will be matter of ſhame and confuſion, and not of comfort in a day of diſtreſſe; in that not only it will be reproachful in the eyes of all the world, that Gods people ſhould have forſaken him: and ſo provoked him to make them an aſtoniſhment, 1 Kings 9.7, 8, 9. but alſo in that all comfort from their courſes, wherein they glory in proſperity, will diſappoint them, and their falſe religion will faile them in ſtraits, when they have moſt need of comfort, Deut 32.37, 38. Judg. 10.13, 14. therefore is it threatened, they ſhall be aſhamed becauſe of their ſacrifices.

In this verſe, we have firſt a citation of all ranks to come to judgement, or to hear Gods judicial proceſſe and ſentence againſt them. 2. The firſt article of his accuſation, which concerneth chiefly 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 enterprize; nor yet that they enſnared innocents to take away their lives and eſtates, of which, v. 2. but the plain meaning is, that as fowlers and hunters lay ſnares and nets for birds and beaſts on theſe mountains; ſo their Prieſts and Rulers by their erroneous doctrine, fraudulent counſels, ſubtile edicts, their prophane example and countenancing of ſin, did deceive the people, and enſnare them to follow idolatry. Doct. 1. There is no rank, but they will be found to have guiltineſſe to lay to heart, in a time when God pleads a controverſie with a land, which is a very ſad caſe; for, the Prieſts, ſuch as they were, the Houſe of Iſrael, or body of the Nation, and the houſe of the Kings are called to hear; and albeit the Princes and Prieſts drew away the people, yet that doth not free them. See, Iſa. 1.5, 6. Jer. 5.3, 4, 5. 2. As the Word of God doth reach and oblige all ranks of perſons, be in what eminencie they will; and as the Lords faithful ſervants muſt preach againſt the ſins of all, without reſpect of perſons; ſo the general over-ſpreading of ſin, (however it harden every particular ſinner, yet) is no way to eſcape judgements, but rather to haſten them; therefore doth Hoſea challenge all, as being obliged to hear and obey, and to ſhew how juſtly God was angry, when all ranks had corrupted their way. 3. When God is coming againſt a people in judgement, it concernes them to be very ſerious in conſidering what he ſaith from his Word, and he will at laſt force audience and attention from the moſt ſtubborn; ſo much may we gather from theſe many calls, to heare, hearken and give eare, with the reaſon ſubjoyned, for judgement is toward you, or to be pronounced and executed againſt you, as ſhewing, it became them to hear, and however they ſhould be made to do it. See, Zech. 1.4, 6. 4. The Lords contending with his people by his Word, is not an ordinary challenge, as of one diſpleaſed only, but the judicial procedure and ſentence of the Supreme Judge, which will end in execution; for, his controverſie is judgement toward you, that is, a judicial proceſſe and ſentence, making way for due execution. 5. God may teſtifie much of his anger againſt a people, in the Teachers and Rulers he giveth them, as being fit means to ripen them for judgement; for, ſo proved the Prieſts and Rulers to Iſrael. 6. Subtile ſnares and inſinuations are more dangerous for drawing men wrong, then open violence is: for, thus did they miſlead Iſrael, they were a ſnare and a net ſpread. 7. It is a great ſin in men, and cauſe of Gods controverſie, when they prove a ſnare to others, or by their inſinuations, example or policie draw them to ſin againſt God; for, judgement is toward you, becauſe you have been a ſnare on Mizpah, &c.

In the ſecond place, (which may comprehend all ranks) he accuſeth them, that they were moſt ſubtile in their projects and devices to compaſſe; and in their pretences, excuſes and 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 cal'd a making ſlaughter. 2. Mens 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 handſomly, & 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 compaſſe them handſomely and plauſibly. 3. As mens ſubtile conveyances in ſinning, and their parts in palliating of it, prove ſnares to themſelves to harden them ſo much the more in it; ſo to be deeply rooted and engaged in a courſe of ſinning, is an 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 ſubtile way of it, 4. Apoſtates and revolters from God, are ordinarily given up to be groſſeſt in their courſe; to be bloody and cruel without a check or ſcruple, to be plagued with abilities to compaſſe their ends, and to defend their wayes, and to be moſt deeply plunged in ill courſes; for, it is the revolters, who are 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 groſſe ſin, but then certainly groſſeſt courſes will follow on it; for, they are then profound to make ſlaughter, when he had been a rebuker or correcter, but without effect.

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

A fourth challenge, (which is alſo an aggravation of the former) is, for their being obſtinately impenitent and incurable in their ſin, through long cuſtome in it, through a ſpirit, or ſtrong inclination to whoredome or idolatry, and through their 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 turne to God. See Jer. 8.4, 5. 2. It doth yet more aggreage mens impenitencie, that God, to whom they will not turne, hath been their God by their Profeſſion, and by his tender care of them, and that he offers yet to prove himſelf their God if they will return; for, it addes to the challenge, that they will not turne to their God; and indeed deſpiſed and abuſed mercy will be one of the bittereſt ingredients in the challenges againſt the Church. 3. A people are yet the more inexcuſable in their impenitencie, 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 doings to turn: they might have ſought, and yet not come ſpeed, becauſe of their unſoundneſſe 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. Cuſtome in ſin is a great ſlavery, and cauſe of impenitence, and is a judgement, to which ſuch as delight in ſin are given up; for, ſo the words will alſo reade, their doings will not give (or ſuffer) them to turn; which is the firſt cauſe of their impenitencie, flowing from what followeth. See, 2 Pet. 2.14. Jer. 13.23. 5. It is juſt with God to give Apoſtates up to the violent inclination of their own ſpirits, and to a ſpirit of Satan to poſſeſſe their hearts, which will drive them on to follow ſin madly, and render them incorrigible; for, it is another cauſe of their impenitencie, and that from which the former flowes; for, a ſpirit of whoredome is in the midſt of them, or hath poſſeſſed their heart and very inwards; whoredomes may be underſtood here either generally for theſe unlawful courſes to which mens luſts drive them, and to which the incorrigible are given up, as, Pſal. 81.11, 12. or more particularly, for their frequent and multiplied idolatries, (as, chap. 4.12.) from which flowed their other debordings, and becauſe of which they were given up to them. 6. Such as do depart from God, and perſiſt in that way, do proclaim their ignorance of God, either of what beauty and excellency is in him above all choices, or of his goodneſſe toward his people, or dreadfulneſſe againſt back-ſliders; and whatever knowledge of theſe things men ſeem to have, yet cuſtome in ſin, and a whoriſh ſpirit will ſoon baniſh it; for, it is added as another cauſe of their impenitencie, following upon the former; and they have not known the Lord.

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 ſubjoyned Gods ſentence for theſe ſins; to wit, that both the Kingly tribe and Nation of Iſrael, ſhould be ruined according as their iniquities do deſerve, and that Judah ſhould alſo ſhare with them in that judgement; which though in its full accompliſhment, it do reach to their deſtruction by the Caldeans, if not further, as may be gathered from v. 15. where it ſeems to take in all the calamities that ſhall come upon them, previous to their future converſion; yet in this place it ſeems chiefly to point at the calamities that were to come on Judah, when Iſrael ſhould fall, and they with them; that as when Ahabs houſe was cut off, Judah who had affinity with them, taſted of the ſtroak, 2 Kings 9.27. and 10.12, 13, 14. ſo Judah having joyned with Iſrael in their ſins (as may in part be gathered from Mic. 1.13.) ſhould alſo ſmart at the fall of Iſrael, by the ſame 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 Iſraels ſcore, who drew Judah to this ſin and ruine. 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 it ſelf, ſo this ſort of pride is a notorious proof of mens guiltineſſe which will juſtly condemn them, and plead for God in ſo doing; for, the pride of Iſrael doth teſtifie to his face, or plead him guilty, let him deny it as he will; and for God, however he quarrel him; See Iſa. 3.9. 3. Sin will certainly bring on ruine, eſpecially when men are not only obſtinate in it, but ſwelled with pride for all that; This however men think to be great by it, yet it will bring them down from their grandour; For, Therefore (becauſe of the former ſins, and particularly their pride,) ſhall Ephraim and Iſrael fall. 4. Gods judgements will be univerſal on all ranks, according as they have ſinned; and when he pleads, none will be able to help another; nor will they who were ſnares to others, either ſecure them, or themſelves againſt Gods ſtroak; 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 mens coming down from an eminent and flouriſhing, to a baſe condition, and ſhould be obſerved to be ſo: So calamity will diſcover what a filthy courſe ſin is, when men ſhall be plunged in the effects thereof; For, they ſhall not only fall becauſe of their iniquity, as the words will read, but in their iniquity, or in a puddle of judgements flowing from it, whereby they ſhall ſee what a filthy courſe ſin was, and how it abaſed and made them fall, though they would not ſee it before. 6. Even ſuch as the Lord hath moſt ſpecial intereſt in, and given ſpecial promiſes unto, will not get free more then others, with whom, or after whoſe example, they fall in ſin; For, notwithſtanding the promiſe made to Judah, ch. 1.7. yet upon theſe grounds it is threatned, Judah alſo ſhall fall with them. 7. It may juſtly adde to the miſery of ſinners, that they are not only plagued themſelves, but that they have been a ſnare to draw others to the ſame ſin and ruine with them; Therefore it is added to Iſraels calamity, that Judah alſo ſhall fall with them.

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

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

In the ſecond part of the Chap the Lord comes more expreſſely to ſpeak to both the Kingdomes of Judah and Iſrael, and that both ſeverally and conjunctly. And firſt, as for Judah, whom he had threatened before, he accuſeth their Rulers eſpecially, for violating all Lawes, divine, and humane, which ſet bounds to men in the matters of Religion and righteouſneſſe, which being a great ſin, (as it is to remove ancient land-marks, and enter upon the poſſeſſion of others, of which See Deut. 19.14. & 27.17:) doth juſtly provoke the Lord to threaten them with wrath in great abundance and violence, as a deluge of water 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 righteouſneſſe, which it is not lawfull to tranſgreſſe; For, ſo much doth this challenge, with the alluſion to the removing of land-markes, teach. 2. Men are naturally ſo perverſe, that ſtricteſt bounds ſet by God will be ſo farre from keeping them in, that they are thereby irritate to break them the more, and the words prohibitions do but put an edge on their humours to runne the more violently wrong: For, they are like them that remove the bound; though Lawes be ſet down more ſacred then land-markes, yet they will encroach upon them. 3. Albeit great men think they may make bold with Gods Law above others, and ſo are ill examples to all others; yet their greatneſſe gives them no 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 poure out my wrath. 5. Whatever the ſtroak on ſinners be, yet when wrath is ſeen in it, and that the wrath of an infinite God, it will be dreadful; Therefore the ſtroak is held out under this name, my wrath. See Pſ. 90.11. 6. It is righteous with God to let out wrath without bound or moderation, and in great violence on theſe who will not be held in by any bond or Law preſcribed by him: For, therefore, becauſe they remove all bounds, I will poure out my wrath on them like water, or largely, like a deluge which violently overflowes all banks. The word alſo rendred wrath, being borrowed from among men, doth ſignifie ſuch indignation as paſſeth bounds.

In the next place the Lord comes to deal with Judah & Iſrael conjunctly, challenging and threatning them for the ill uſe they made of his corrections. We may take up this purpoſe thus; when the Lord did puniſh them for their ſins, eſpecially by more ſenſible rods, like a moth in cloth, and rottenneſſe in a tree, that ſo they might be drawn to repent, v. 12. they on the contrary, when they felt their diſeaſe, did ſeek to humane helps to aſſert them out of trouble, but were in juſtice diſappointed, v. 13. 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, &c. 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 ſtroak, 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 ſtroak be the fruit of ſin,) but with and, which in that language is only a tranſition to a new purpoſe, as here it begins a new challenge. From v. 12. Learn, 1. The Lord needs no more to undo a people, but a very inſenſible curſe, whether of inward diſſenſions, or blaſting mens ſpirits, counſels and eſtates in a ſecret unfelt way; Therefore did he only ſend a moth to Ephraim, and rottenneſſe, or a worme to the houſe of Judah, whereby we may underſtand the many inteſtine confuſions, and forreigne 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 Kingdomes. He compareth his ſtroak on Ephraim to a moth, and on Judah to a worme or rottenneſſe, it may be becauſe Ephraim was ſooner to be deſtroyed, as a moth doth eat cloath, and Judah was to ſubſiſt longer, (as a tree doth, albeit it be worm-eaten,) 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 cloath it conſumeth, and rottenneſſe, or the worme, of the tree. 3. God is to be looked on in judgements inflicted, not as an idle ſpectator, or a ſimple permitter only, but as an active worker, and inflicter of what we deſerve; For, ſaith he, I will be, or have been as a moth, that is, I will inflict a ſtroak like to that. 4. As the Lords mercy may be read in the midſt of conſuming wrath when he begins with moderate ſtroaks, and doth conſume but ſlowly; ſo the ſtudy of this mercy ought to invite ſuch as are ſo ſtricken to repentance: For, this is the ſcope of this purpoſe, to aggreage their ſin, who being thus moderately 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 ſickneſſe, and Judah ſaw his wound, imports that they ſaw it not at firſt, albeit they were ſick and wounded. It is a peculiar plague accompanying inſenſible judgements inward or outward, that they are not ſoon laid to heart. And under any judgements mens ſelfiſhneſſe will hide the ſight of common ſtroakes, and their ſtupidity and obduration make them little 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 diſtreſſe, but not the cauſes thereof; for this was the cauſe of their miſcarriage, that they ſaw their ſickneſſe and wound, and no more. Such a temper will rather reſolve in bitterneſſe; pining away under judgements, Ezek. 24.23. and more provocation, then in turning to God. 3. Where men get not the right ſight or uſe of corrections, they will become the worſe for them, and ſuch as feel trouble, but take not up the cauſe of it, will readily run to ill ſhifts, neglecting the true remedy, and ſo increaſe their own guilt; For, ſo was it here, Ephraim (not ſecluding Judah) added to his ſin, and went to the Aſſyrian, and ſent to King Jareb, he went, when he ſent Ambaſſadours. This name Jareb, uſed here, & ch. 10.6. (and ſignifying one that ſhall plead, or avenge, or aſſert out of trouble) ſeemeth either to have been a common name to all the Aſſyrian Kings, as Pharaoh to the Kings of Egypt, or that this was the deſignation given by them when they ſent to him; they acknowledged him their 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 ſpeciall proof of the naughtineſſe of mens 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 controverſie for ſin: For, herein was Ephraims miſcarriage, he went to the Aſſyrian, &c. 5. True repentance is ſo difficult a path, and ſo contrary to mens 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 uſeleſſe ſo long as he is ſlighted, and they reſted on: For, the Aſſyrian could not heal you, nor cure you of your wound. From ver. 14. Learn, 1. Humane helps do prove uſeleſſe in a day of trouble, not only becauſe of their own emptineſſe and inſufficiency, but becauſe God is provoked to anger by mens leaning to them; Therefore is the reaſon given why they could not cure, For I will be unto Ephraim as a lion, and this is to be ſeen chiefly in ſuch diſappointments. 2. When men make no uſe of leſſer corrections, but neglecting true remedies, do ſeek to ſinfull remedies, and reſt on creature-helps; they do hereby heighten their own guilt and trouble, and do provoke God, not only to let former troubles lie on, and to diſappoint their expectations, but to 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 Judahs ſtroak were compared to tearing by a young lion, becauſe it continued not ſo long as Iſraels: For, (though that proved true, yet) the ſcope in both is ſimply to point out a ſtroak that ſhould utterly for once deſtroy them. 3. However it be the great ſin of men, to turne brutiſh in their oppreſſing others; yet Gods providence is holy, and his hand is to be ſeen in all of it: For, ſaith he, I will be as a lion, albeit it was the Aſſyrians and Caldeans who were inſtruments of that beaſtly cruelty; and again, I, even I will teare, &c. 4. God being provoked, is an invincible and ſore party, he will teare as a lion, go away with his prey without fear, when none dare or can reſcue; For, I will tear and go away: I will take away and none ſhall reſcue.

The Lord inſiſts in the ſentence, threatning that he will not only deſtroy them as a Lion, but (ſpeaking after the manner of men) will withdraw his gracious preſence, and leave 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, &c. Whence learn. 1. It is a verie ſad addition to an afflicted condition, when the Lord not onely ſtrikes a people in great ſeveritie, but doth deſert them alſo under the ſtroak, not manifeſting any tokens of his favour to them; Therefore is it ſubjoyned, I will go and returne to my place, that is, ſpeaking after the manner of men, he will manifeſt no more of his care of them, nor of himſelf to them, then if he had ſhut up himſelf in heaven. See Deut. 32.20. Iſa. 57.17. & 64.7. Ezek. 22.20. 2. Gods ſore ſtroakes, and eſpecially his ſad deſertions, do call men to repentance, as being that which may be attained then; that which the godly (if the ſenſe of their condition be bleſſed to them) will be ſtirred up unto; and that which can promiſe a bleſſed iſſue of their condition to them: For, this is Gods end in all this, to draw them to the true remedie, I will returne, till they acknowledge their offence. As the Lord will make trouble purſue his own eſpecially, till they come to the right uſe of it; So where his people are ſet on work this way by his withdrawing of himſelf, it is a token the deſertion is not total, but that the Lod hath left ſomewhat behinde him, that drawes them after him; whereas to be deſerted in trouble, in reſpect of duty, (when men either neglect means in ſuch a caſe, as, Dan. 9.13. or become more eſtranged from God that he 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 confeſſe and plead guilty before the Lord; and without this, much ſhew of prayer and ſervice by a ſinful people, will be but little worth: For, that is here expected, to acknowledge their offence, or, to be guilty, that is, that they not only make a ſhew of confeſſion, but that really before God, they be 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 preſſe 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, ought to be ardent and inſtant in it, taking hold of all opportunities, and purſuing after God, as him whom they may not want; and eſpecially former negligence ought to be made up with doubled diligence, by ſuch as turne to God: So much is imported in that they will ſeek me early, and be betimes at it, when they are turned to God. 6. All theſe duties required in right ſeeking of God, ought to be eſpecially ſet about in ſad times. Times wherein affliction preſſe men hard on all hands, ought to be times of ſeeking God indeed, and ought to put an edge on diligence and duties, otherwiſe it may draw to a ſad account. For, in their affliction they will ſeek me early. 7. Such as look toward God, ought not to be 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 ſoundneſſe; For, it is foretold as the ſound converſion of Iſrael, that in their affliction they will ſeek me early; albeit they ſought not before, and the croſſe drave them to it, yet it is ſound, ſince their erarand is to ſeek God. 8. Repentance is not only our duty, to endeavour it, but it is Gods promiſe who undertakes to work it in his own: And ſuch as minde repentance, ought to ſet about it in the faith of a promiſe, and eying him who only can produce it: For, it is a promiſe, they will ſeek me early, which though it relate particularly, to Iſraels future converſion; yet all the Lords people, as they are preſſed with need, may lay hold on it, and come to him who is exalted to give repentance unto Iſrael, as well as remiſſion of ſin, Acts 5.31.

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, unleſſe 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 mutuall 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 torne them ſore, Chap. 5.12, 14. yet now upon their turning to him, he would, as a tender Chirurgion, binde up and heale all theſe wounds. Doct. 1. Whereever there is true repentance, there will be a returning unto the Lord, which imports, 1. That a true penitent will be ſenſible not onely of ſtraying from God which hath made a diſtance betwixt God and him; but that his ſtraying hath begotten an averſeneſſe, 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 reclaime him; as was their caſe, Chap. 5.13. See Iſa. 1.5. 2. A penitent muſt have a deep ſenſe, that all other courſes he hath eſſayed in his ſtraying from God, are but vanity, that he hath been a loſer thereby, and that the Lord is onely worthy to be choſen and embraced; and therefore he returneth to him, as the onely excellent of choices. See, Hoſ. 2.7. And 14.3. Jer. 3.22, 23. &c. 3. A penitent muſt have a through indeavour to make up this diſtance not being moved by affliction onely, or by ſin as it draweth on affliction; but by the want of God, whoſe favour he deſires to enjoy, and to come under his yoke; and not contenting himſelfe with motions or fits in this endeavour, but ſtudying to follow it forth till he come to a reall 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 joyn hand in hand, and by their example and encouragement ſtir up one another to ſeek God; and times of mercy will be joyning times, and unite the Lords people in the duties of repentance; for ſuch will be their way in this time, Come, and let us return. See, Zeph. 3.9. 4. When a people once begin to decline from God, ordinarily they become deſperate in ſin, and are neere undone before they 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, Lev. 26.18.—39. Amos 4.6,—11. Apoſtaſie once given way unto, is not eaſily recovered, ſenſe of calamities and of ſin procuring them, is not ſoone attained, the bleſſing of afflictions is not taken up at our foot, our ill humors raiſed by afflictions, in ſwelling againſt Providence, doating after ruined Idols, &c. are not ſoone laid. So that it is no wonder matters draw to this height. 5. God is a ſevere pur • urer of ſin, when once he begins to proſecute a controverſie with a viſible Church; for, he will both ſmite and tare, and deale ſeverely before they return not. He is a conſuming fire, Heb. 12.29. not to be provoked, Heb. 10.31. His provoked love will end in jealous rage, Hoſ. 13.8, His ſovereignty and power will not endure that men ſhould refuſe to receive correction from him, or think to prove ſtronger then he, in walking contrary to him, Lev. 26. And his love will not want his people, though he ſhould purſue them with never ſo great ſeverity. 6. Sad ſtrookes which have been long inflicted on the Lords 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 onely feel, but are driven to ſeek the true remedy of their afflictions, which they did not before, Chap. 5.13. Albeit our hearts, and afflictions of themſelves will never produce this, yet the Lords free-grace and bleſſing, accompanying afflictions will bring it about. See, Lev. 26.40, 41, &c. 7. As the afflictions of the Church are from God, and to be taken as from his hand; ſo the healing thereof muſt come onely from him; for, He hath torn and he will heal us, &c. God will not proceed in ſuch a way of judgement toward his people, as to deliver them from trouble, when yet they are not led to him thereby, or to obſcure his own love which doeth for them; but will blaſt all probable means, till they come to him, and be left on him, and then he will cure what is otherwayes incurable, and for which there is no balme beſide. 8. It is the duty of ſuch as minde to ſet about repentance and converſion to God in earneſt, to do it with encouragement and hope; and as we are to believe that the Lord not onely ſends cleanly trials that he may get work, and give proofes of his art; but even corrections for ſin, as minding our good, and that he may draw us to repentance; and alloweth us to take even a ſtroak inflicted in wrath, as an errand to come to him with, and ſent to drive us to his mercy, when we want another argument: So we ought to encourage our ſelves, expecting that God, who mindes our good in affliction, will give a good iſſue to it, when we are made to feele it, and driven to him by it; for, thus do they proceed, Let us return, for he hath torn, and by ſo doing invites us to returne, and he will heal; and ſo our indeavours will not be in vain. Where men have not theſe right conſtructions of God, and this hope in ſome meaſure, their convictions will but drive them further away, and their diſcouraging exerciſe will but impede their repentance; whereas apprehenſion of mercy under the ſenſe of anger, will draw the heart to turn to God. See, Ezek. 10.2. 9. All the afflictions and diſeaſes of a penitent will in due time end in through healing, and in the meane time the Lord will handle him tenderly and to his profit: He will be a tender Chirurgion to give him a roome in his heart and ſympathy, and will not launce his wounds, but when it is in order to his cure and profit, and when he hath balme and oyle to poure into them; for, all this do they expect; He hath torn, and he will heal us; he hath ſmitten, and he will binde us up.

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 uſuall and ordinary ground of the Churches comfort in troublous times, as, Iſa. 7.14. 2. Penitents apprehending Chriſt by faith, in his ſufferings and reſurrection, will finde ample ground of comfort in all their troubles; for, 1. Through him the ſting is taken out of all their trouble, 1 Cor. 15.55, 56, 57. 2. As he is their head, ſo all their troubles are accounted his, not onely what is expreſſely for his truth and cauſe, but even all of the penitents troubles are his in reſpect of ſympathy. 3. They are ſweetned to the penitent, by Chriſts eſſaying their lots in his own perſon, and ſo ſanctifying them unto them. 4. As believers are made conforme to him in ſufferings, ſo in his deliverance he is a patterne 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 ſpeake ſo expreſſely 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 deadlineſſe 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 onely revive and raiſe them up from their graves, but make them live a comfortable life in his preſence and favour. As for the time to which this reſtitution is limited, after two dayes, in the third day, it is diverſly conceived, by ſome for a long time, that neither at preſent, nor for ſome time after, were they to meet with this mercy; others underſtand it of a ſhort time. We may take in both in diverſe reſpects; that the time of their reſtitution after their converſion, may be ſomewhat prolonged, and ſeeme ſo to ſenſe, and yet it may be juſtly accounted ſhort, if they reckon right. Doct. 1. Such oft-times is the obſtinacie of the viſible Church in her ſin, and her ſtupiditie under judgements inflicted for ſin, and ſuch is the Lords ſeverity in proſecuting a begun controverſie, That ſhe may not onely be ſmitten, and ſore wounded and torne, but in a manner quite dead and buried under trouble; for, ſo is here imported, ſhe needs to be revived, and raiſed up. See, Ezek. 37.2, 3, &c. Pſal. 14.1.7. 2. True penitents are allowed ground of hope of recovery, were their condition never ſo deſperate and deadly; for, here they profeſſe their hope that it will be ſo. Penitents do but wrong God, and themſelves, when they draw hard concluſions on their lots, and do not leave a latitude to Gods love and omnipotency, and anſwer all their inextricable doubts with, O Lord, thou knoweſt. Ezek 37.3. 3. It may ſeeme good to the Lord, not to deliver penitents at their firſt ſeeking of him, but may keep them under exerciſe for a time that he may ſharpen them yet more in that duty, and try the reality thereof for, it is after two dayes, and not at firſt they expect it. 4. Albeit length of time under trouble, joyned with the greatneſſe of it, and the Lords ſeeming to neglect prayer and repentance for a time, be a ſore triall, as, Pſal. 22.1, 2. and 119 82. yet the penitent is allowed to believe, that however he delay, till it come to that complaint, Jer. 8 20. yet 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 dayes, yet he will revive. See, Hab. 2.3. 5. How long ſoever the Lord delay, a penitent is ſtill bound to avoid fainting, and to account the time ſhort, by 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 dayes, in the third day, may import a ſhort time. 6. Albeit the Lord in delivering his people, do proceed uſually by degrees, becauſe our narrow veſſels can receive his mercies, and obſerve them but by parts; yet where he begins, he will compleat deliverance, how ſmall ſoever the beginnings be: for, here his Word is held out in ſeverall branches, of reviving in their graves, raiſing up out of their graves after they are revived, and cauſing them to live and walke after they are revived and raiſed up; and all theſe together, make a compleat deliverance. 7. The Lord will not only, in due time, recover the deſperat and hopeleſſe outward condition of his people; but will alſo refreſh and revive their dying ſpirits thereby, which may be ſo broken, that outward deliverances will not cure them; for, ſo much may be imported in that when they are revived, and raiſed up, they ſhall live, that is, their hearts ſhall be encouraged and refreſhed thereby, and enabled to improve that mercy. 8, As much and long 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 walke in newneſſe of life. 9. As they who would approve themſelves in duty, ought to walke ſinglie as before God; ſo his delivered people, improving their deliverances for that end, may expect to enjoy the favour and countenance of God, and to live under his protection and care; for, both theſe may be held out in this, we ſhall live in his fight: or, walk as before him, and be refreſhed in his favour and care.

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 experimentall knowledge of the favour and love of God in Chriſt, as the fruit and cheriſher of piety. The certainty and ſweetneſſe of this encouragement, is further confirmed and illuſtrate from two ſimilitudes, ſhewing that unto the penitent there is a time of Gods manifeſting himſelfe, like the morning light that comes after the dark night, and the rain that comes after the drought: So the knowing of God is to be underſtood here, as comprehending true piety and godlineſſe, whereof this is the root. See, ver. 6. Jer. 22.15, 16. Hoſ. 4.1. and 5.4. and likewiſe the experimentall knowledge of the favour of God. It is alſo to be obſerved that in the originall, this promiſe is not conditionall, We ſhall know, if we follow on to know, (though that be true alſo in ſome reſpect) but abſolute, we ſhall know, we ſhall follow on to know. Doct. 1. The great encouragement of a true penitent, is the hope of attaining to true piety, which is an encouragement and reward unto it ſelfe; and ſuch as begin a true repentance, may expect not to be diſappointed in this; for, Then (to wit, when we returne, 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 ſumme 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 onely a principall part in Religion, 1 Cor. 2.2. but more doth flow from it; for, if God were better known in his power, fidelity, beauty, terror, and in his other attributes, and his love in Chriſt, it would produce more confidence, encouragement, obedience, fear to offend, and would allure hearts more unto him. See, Pſal. 9.10. Iſay. 51.12, 13. 2 Tim. 1.12. Heb 12.28, 29. and elſewhere. 3. The Lord is for the moſt part an unknown, or miſtaken God in the world, by reaſon of our naturall darkneſſe, the diſtance bred by deſertion, the power of tentation, our looking through the proſpect of our own guilt, and the want of ſenſible need of what is in him; for, here it is held out as a ſpeciall priviledge of penitents, We ſhall know the Lord. 4, The true penitent purſuing after piety, ſhall not only attain thereunto, but ſhall experimentally taſte of the excellency and goodneſſe of God, to encourage him in his courſe; He ſhall experimentally know how good God is, and that it is not in vain to ſeek him, Pſal. 34.8. Iſai. 45.19. He ſhall know his fidelity in keeping Covenant, notwithſtanding ſad diſpenſations; He ſhall be confirmed that his wiſdome and power over-rules all diſpenſations for his good, and that he hath thoughts of peace toward him, in times of ſaddeſt trouble; So much alſo doth this import, we ſhall know the Lord. 5. Piety and the knowledge of God, and the experimentall manifeſtations of him, is an infinite and growing ſubject, which cannot be all 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 taſt more of the ſweetneſſe of it, 1 Pet. 2.2, 3. So ſuch as thus preſſe on to know God, do prove that indeed they do know him, how little ſoever they ſeeme to have: For; it is added, We ſhall follow on to know the Lord, both as an effect, and evidence of their knowing of him. 7. When penitents have done all they can by way of duty, yet their living, their knowing and enjoying of God, muſt flow from his gracious and active manifeſtation of himſelfe, without which all their endeavoures would be uſeleſſe; for ſo much is held forth in the confirmation, it is his going forth, (or manifeſtation of himſelfe, oppoſite to his going away, Chap. 5.15.) and his coming to us, that is the cauſe of all this. 8. The manifeſtations of God toward his penitent people, are certain and in readineſſe as being decreed of old; for, his going forth is prepared, and ready. See, 1 Cor. 10.13. Pſal 31.19. 9. This ſimilitude taken from the morning doth teach, 1. That refreſhment and deliverance is as certain unto penitents, after their trouble, as it is certain in the courſe of nature, that the morning followeth the night. Hence it is, that theſe viciſſitudes in the courſe of nature are brought in the Churches plea for the change of her ſad condition, Pſal. 74.16, 17. 2. That the Lords manifeſtation of himſelfe to his people, will be as refreſhfull after their trouble, as the cleare morning is after the dark night, eſpecially to a wearied Centinell, Pſal. 130.6. Doct. 10. The ſecond ſimilitude from rain, &c. Teacheth. 1. The preſence of God to his people parched with trouble and tentation will be as refreſhfull, as the rain can be to burnt up ground. See, Jer 31.12. 2. Gods refreſhing of his people will produce fruitfullneſſe alſo, and cheare up their decayed, diſcouraged and blaſted graces, as the rain doth the fruits of the ground. 3. The manifeſtations of God to his people, will be ſeaſonable, when they are moſt needed, and may be moſt uſefull; for, ſo is the former and latter rain, diſpenſed on the earth. See, Heb. 4.16. 4. His manifeſtations will alſo be conſtant to his 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 oft-times to delay and ſuſpend the manifeſtation of himſelfe, yet it is his peoples duty not to weary; but they ought to teſtifie their eſtimation thereof, by their eagerneſs and unwearied patience in expecting it; for, to this end alſo is this ſimilitude made uſe of in Scripture; That as men wait for this rain with great earneſtneſſe, as being of ſingular uſe, Job. 29.23. and as the husband-man patiently waits for it, that he may at laſt have a fruitfull harveſt to recompence his labours: So ſhould the Lords people earneſtly and yet patiently wait for him, as knowing that his coming will make up all, Jam. 5.7, 8.

The ſecond confirmation of their deſperate condition, is, that the Word did no good unto them. Albeit the Lord by his Word dealt effectually and ſharply with them, as men do with rough ſtones and knotted timber, to ſquare them, yet all this did but ſlay them, v. 5 — And albeit their duty was held clearly out in the Word, as the light of the morning, v.—5. And particularly they were informed that God was not pleaſed they ſhould reſt on their ceremoniall performances, which ought onely to have the ſecond place, neglecting morall duties of the firſt and ſecond Table, which ſhould be their chiefe work, v. 6. yet they made ill uſe of all this cleare light. And whereas God had not onely enjoyned their duty clearly, but entered in a Covenant with them, that they ſeeing and embracing the Meſſiah, who was pointed at in theſe ſacrifices, might worſhip him in faith and love, (as is enjoyned, v 6. They on the contrary brake the Covenant, and dealt treacherouſly in it, while they obtruded Ceremonies and ſacrifices upon him for expiation of ſin, and ſo turned it in a Covenant of workes, and even in theſe neglected the morall and ſubſtantiall duties, v 7. Doct 1. Such as are not wrought upon and bettered by the Word, are in an hopeleſſe condition, and not to be wrought upon by any other thing; for, this is a proofe of their deſperate condition. See, Luk. 16.29, 30, 31. 2. As it is the Lords mercy that he yet continueth his Meſſengers with his ſinful people, who provoke him, if ſo be they may yet be 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 ſleight their Meſſage, nor contradict their authority in carrying of it; for it is a witneſſe for God againſt them, that they had the Prophets, and they carried the words of my mouth, ſaith the Lord. See, 2 Chron. 36.15, 16. Jer. 5.12, 13. 3. As all men by nature are unfit for any good, as rough ſtones and knotty timber for a building, till the Word worke upon them, and be effectuall in its reproofs and directions; So a deſperately incorrigible people, or a people inconſtant in any good, do provoke God to deale more ſharply with them by his Word; and ſuch are not to be ſoothed up by Miniſters, and this is a part of Gods care of them: for, upon what is laid to their charge, v. 4. it followeth by way of concluſion, Therefore have I hewed them by the Prophets, &c. See, Tit. 1.12, 13. 4. As the Word of the Lord is of ſuch efficacy, that it will either cure and rectifie a people, or elſe undo them; So this ordinary reſult in the moſt part, that the ſharp reproofes and directions of the Word, do but make them worſe, and tend at laſt to their ruin; Therefore it is ſubjoyned to his hewing, I have ſlain them by the words of my mouth, which is not to be underſtood onely of the ſharp edge of the convictions of the Word which did ſo cut upon them, as they thought themſelves ſlain by it; nor yet onely of the finall event of this preaching, that many were cut off according to the certain threatenings of the Word, as, 1 King. 19.17. Iſa. 11.4. Jer. 1.10. But of ſome neerer accidentall effect tending to that; to wit, that all his ſharp reproofes and great pains, did but make them worſe, and put out what life or activity they ſeemed yet to have in any good. Hence it is elſewhere ſaid, that the Word doth but harden, Iſa. 6.9. doth make men worſe, Hoſ. 11.2. and exaſperate them the more it is inculcate, Mar. 7.6. Act. 7.54: Amos 7.10. 5. The Lord hath ſo clearly revealed his will concerning mens duty, as may juſtifie him, and make ſinners inexcuſable whatever they do pretend; For, it is another argument againſt them, thy judgements (or, the righteous ordinances, wherein thou art commanded to walk) are as the light that goeth forth; that is, as cleare as day-light, which breaks out in the morning. It may be he alludes to the ordinary houre, wherein the Prophets were ſent out, to hold forth this light, which ſeemeth to have been in the morning, Jer. 7.13. Zeph. 3.5. 6. Such as yield ſyncere and Evangelicall 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, &c. ſaith he, not onely 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 morall and moſt ſubſtantiall duties (as a fruit of faith in Chriſt) be chiefly made conſcience of; which as they ought to take place of ceremoniall obſervances; So without them, the other are of no account in Gods ſight; For, this was the ſubject matter of the doctrine, which was ſo clearly preſſed, (and therefore comes in with a for, as an illuſtration of that generall in the end of v. 5.) I deſired, mercy and not ſacrifice, and the knowledge of God more then 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 externall 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 externall performances, which were enjoyned by himſelfe; but comparatively, that he deſired morall duties more then burnt-offerings, as it is in the next ſentence. To which may be added, that in ſome caſes, when morall duties come in competition with ceremonials, the Lord doth not deſire 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 externall injunctions about worſhip, or think to ſatisfie their own conſciences therewith, yet where Chriſt is not cloſed with to enable and make men willing and active in morall duties, they will not be approven in the other at all. As, Iſa. 1.11,— 13. and 66. 3. See, 1 Cor. 12.31. 8. Such as would approve themſelves to God, ought to make conſcience of morall duties both of the firſt and ſecond Table of the Law; and particularly, the ſaving knowledge of God, whereby we may regulate the reſt of our obedience, and ſhewing of mercy in caſes wherein we ſeeme not to be ſo ſtrictly bound, will prove our reality in Religion; Therefore he puts in both the knowledge of God, of which before, and, Pſal. 14.1, 2. and mercy, of which, Jam. 1.27. Though Chriſt indeed extend it, as comprehending mercy toward our ſelves, as the rule of our duty toward our neighbours, Mat. 12.1, 2, 7. And mercy toward the ſoules of loſt ſinners, Mat. 9.11, 12, 13. 9. As it is of the Lords great mercy and condeſcendence, that he will not onely enjoyne ſinners their duty, but enter in tearmes of a Covenant with them; So he is a faithfull Covenant-keeper, on whoſe part no breach will be found; for, here all this doctrine is held out in the Covenant, as it is before explained, wherein they onely, and not he, are tranſgreſſours. 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 ſeeme to do many things in Religion, and externall worſhip, and yet be but Covenant-breakers, when neither they are led to Chriſt in and by externall performances, nor do they ſeek after what is moſt ſubſtantiall; for, albeit they omitted not ſacrifices and burnt-offerings, wherein Chriſt was held forth, yet they have tranſgreſſed the Covenant, becauſe they looked not to Chriſt in theſe, nor proved their communion with him, by a conſciencious care of performing morall duties; as is before cleared. 12. Their breaking of the Covenant, like men, is not to be underſtood ſo much of their reſembling Adam in his violating of the Covenant of works, and ſo proving themſelves children of ſuch a father: But it contains theſe 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 then any men in the world. When ſingular priviledges do not tie men to duty, they will aggravate the violation thereof. 3. As he proved himſelfe to be God in his keeping Covenant on his part, ſo they proved themſelves to be corrupt and weak men (whoſe nature is facil and inconſtant in good) in breaking of it on their part: When we ſee our actuall tranſgreſſions rightly, we will be led up to be ſenſible alſo of our originall and nature, from wich ſuch practices flow. 4. Whereas men ought to prove themſelves men in acts of lawfull valour. 2. Sam 10.12. and to quit themſelves like men in being faithfull in the midſt of difficulties, 1 Cor. 16.13. they on the contrary, plaid the men, and proved their man-hood in nothing but rebellion againſt God, and violation of his Covenant, which was their high preſumption; Gallantry in ſin, being an aggravation thereof.

In the third place, whereas the former confirmations of their deſperate caſe might ſeeme to hold out but more generall 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 morall commandments. The firſt challenge is againſt Gilead, whom he accuſeth to be given up to a trade of ſin, and particularly, that they were polluted with blood, or cunning in circumventing men, to ſhed their blood craftily, or (as the word may alſo bear) ſo bloody, as if their footſteps might be traced, by the blood dropping from them, which they had ſhed. By Gilead here we may underſtand that land beyond Jordan, given to the two tribes and halfe tribe, Num. 32. the inhabitants whereof were combined as one incorporation in theſe wicked courſes, or every city there was bent that way; and therefore they got the firſt ſtroak by the Aſſyrian, 2 King 15.29. But it ſeems rather to be underſtood of Ramoth in Gilead, which was a city of the Prieſts, and appointed to be a refuge for the manſlayer, Joſh. 21.38. And ſo it is to be taken as comprehending all the reſt of that kinde 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 ſumme of the challenge is, that they who by reaſon of the Prieſts dwelling there, and that they might be exemplary to ſuch as fled thither for refuge, ought to have been holy, were devoted to iniquity, and that they whoſe city was appointed to prevent the ſhedding of innocent blood, were polluted with blood, either by committing murthers among themſelves, or by the Prieſts their receiving in of wilfull murtherers, or ſecluding or delivering up theſe who ought to have been protected, if they might have any gain thereby. This interpretation is ſtrengthened and confirmed from the following verſ. Hence we may Learn, 1. In judging of the matter of Covenant-keeping, and the ſtreightneſſe of a land, the Lord hath an eſpeciall eye to perſons or places which are 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 wickedneſſe, where the Prieſts dwelt, and therefore ought to be an holy place. 2. As the naughtineſſe of men will ſoone corrupt the beſt of Gods Ordinances; and as no excellency and priviledge will in ſuch a caſe plead mens innocency, or allow them matter of gloriation; ſo ſuch decliners prove readily worſt of any; for, Gilead, who might pretend that they were once adorned with eminent priviledges, are now accuſed that all that was perverted, and that now the inhabitants did worke 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 groſſely wicked men, Pſal. 6.8. and 92 7. and elſewhere. 3. Blood-ſhed is a very heavy charge and ſad matter of challenge; for, it pollutes, they are polluted with blood. And this is ſingled out as the particular inſtance of their groſſe iniquity, and a ſin that would trace, and finde them out at laſt, See, Pſal. 51.14. Iſa. 26.21. 4. Sin, and particularly bloodſhed, will be aggravated by the place, where it is committed, and by the warnings and documents men have gotten to avoid it; and when God makes inquiſition for blood, not only actors, but concurrers with bloody men will be found guilty however they conveigh 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 manſlayers reſtraint. And he challengeth the Prieſts as acceſſory to bloodſhed, (as is before explained) though they wanted not their own cunning conveighances in it.

Secondly, the Prieſts, (which is to be underſtood eſpecially of theſe in Iſrael) who were indirectly accuſed, v. 8. are now expreſly challenged, that they conſpire together with one conſent to commit murther, as bands of robbers uſe to do. This the Prieſts did not onely by ſlaying peoples ſoules, and foſtering them in their ſin; but rather by their joyning with bloody murtherers, in giving ſhelter to them, as is expreſſed in the former verſ. And by their ſlaying or cauſing to murther them who went up to Jeruſalem to worſhip, or others alſo who were travelling about their lawfull affaires, to which aggreeth their murther in the way: Concerning which (whatever the particular way was) the Lord pronounceth that it is committing of lewdneſſe. Whence learn, 1. Of all ſocieties of men, none are more vile then Miniſters when once they become corrupt, they will be given up to act groſſeſt evils, and be acceſſory to all the groſſe abominations in a land; for, in theſe reſpects their Prieſts are compared to troopes of robbers, and charged with murther. 2. Corrupt Miniſters alſo by their being actors, or occaſions of the ſins of a land, come to have a chiefe hand in the drawing on of generall judgements; Therefore their ſins are brought in as an inſtance of the peoples deſperate condition, and a reaſon why the Lord could do no 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 uſurpe the office of the Miniſtery, may expect never to do good in it, but that they will be given up to ſuch courſes as will draw plagues on 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. Generall concurrence in ſin, and eſpecially of corrupt Miniſters in defection, is ſo far from extenuating, that it aggreageth ſin before the Lord; for, it adds to the challenge, that they murder by conſent, or with one ſhoulder, as the word is alſo taken, Zeph. 3 9. 5. It is not ſufficient 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, ſhewing that in it, they commit lewdneſſe. 6. Sins in the viſible Church, for which God pleads with her, when they are rightly ſeen, will be found to be lewd and vile, and particularly, it is an hainous provocation, when men dare come to that height and obſtinacy, as not onely raſhly to fall in ſin, but to plot and contrive it, and perſiſt till they act and perfect it; for, they commit lewdneſſe is his verdict, and the words in the originall will read, they act, or perfect their contrived and plotted wickedneſſe. See, Ezek. 24.13: And for this cauſe, it may be it is that they are charged with murther, and compared with bloody robbers, becauſe they contrived what they made others to act; For (which imports a reaſon of the former) they commit, (or act, or cauſe others to act) projected wickedneſſe, and ſo are as deſperate as they.

Thirdly, the whole Nation of Iſrael is accuſed, that however they covered their courſe, yet God was certain of their horrible wickedneſſe, in that Ephraim, or their Rulers, brought in the Idolatry of the calves, and other defections of that nature, which being received, defended, and propagated among the people, had polluted them to that day. Compare Chap. 5.3. Doct. 1. 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 wayes in order before them; For, here after his challenges againſt the Prieſts, the whole Nation alſo is accuſed. 2. However men labour to prove ſtrange 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 mans heart by nature, to Idolatry and falſe Religion, it cannot but adde 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 prevaile with the people.

The firſt challenge is directed chiefly, (though not ſecluding others) againſt their Rulers under the name of Ephraim, and againſt the chief City; wherein they are accuſed for their obſtinacy and incurableneſſe, 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 Countrey: all which made it evident that there was no remedie, but they muſt be deſtroyed. Doct. 1. As ſinne is of it ſelf the great ſickneſſe and wound of a people, affecting the ſoul and conſcience, and drawing on ſad wounds of afflictions. So it is God only who can cure theſe wounds; For, I would have healed Iſrael, ſaith he, as a Phyſician offering his help. See 2 Chron. 7.13, 14. Pſal. 60.2. Jer. 17.14. 2. As the Lord only can cure his people, ſo he is willing to offer his help, and eſſay means for that end, before he give up with them; For, I would have healed Iſrael. This the Lord did, and in all ages doth to his people, ſometime by his Word ſent out to reclaime them from ſin, as there were many Prophets raiſed up in Iſrael. See 2 Chron. 36.15, 16. ſometime by giving breathings of proſperity, (as under Jeroboam the ſecond, Joaſh, and others,) to ſee if that would draw them to ceaſe from their courſe of ſin; ſometime by ſending leſſer afflictions, (whereof Iſrael had many eſſayes) as medecine to purge out ſin, and prevent more ſad fruits thereof. See Iſaiah 27.9. Ezek. 24.13. and ſometime by cutting off eminent ring-leaders in Apoſtaſie, and giving opportunities of a Reformation, if ſo be that might work on them. As when he cut off Ahabs houſe, and raiſed up Jehu, who pretended zeale for the Lord. In applying theſe means of cure, the Lord doth not alwayes 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 wayes of God; mercy and reſpite may embolden to ſin, and rods make men worſe, Iſa. 1.5. Ezek. 24.13. For, When I would have healed Iſrael, then the iniquity of Ephraim was diſcovered, and the wickedneſſe of Samaria, as a Phyſician by attempting a cure, may finde it worſe then at firſt it appeared, and the diſeaſe may break out worſe: So did it fare with them, the means applied did not only diſcover, but was an occaſion of their incorrigible temper. He calleth their courſe iniquity, and wickedneſſe, or many evils, becauſe they brake out in more and more groſſe ills, or becauſe leſſer ills after ſuch means, are indeed worſe then greater ills were before. 4. Rulers and theſe that are in eminent places, do ordinarily prove moſt incorrigible in their evils, moſt unfruitful under means of healing, and great obſtructers of a Lands happineſſe; For, ſaith the Lord, When I would have healed Iſrael, it was Ephraims and Samarias ſins that brake out and hindered it. 5. Deceit and falſhood in mens dealings, is a ſad evidence of an incorrigible time, as teſtifying how little place the feare of God hath among men; Therefore it comes in as a confirmation that they would not be healed; for they commit falſhood. See Mic. 7.1, 5, 6. 6. It is alſo an evidence of ſuch a ſad time, when injuſtice and oppreſſion prevaile, and men are ſtill ſo in love with the world, that all injuſt courſes, ſecret or open, are followed, that they may compaſſe it; For, it is another proof, and the thief cometh in, privately into the houſe or City, and the troop of robbers ſpoileth without, that is, no place in City or Countrey, in the houſe or fields, is free of ſecret ſtealth, or open robbery.

The third ſin challenged, is, that the people did pleaſe their King and Rulers with their wickedneſſe, (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 rejoyce or glory never ſo much in ſin, yet wickedneſſe is but a poor ſport, and will prove ſo in end; For, it draweth God to be againſt them, that they were made glad with wickedneſſe. 2. It evidenceth the ſad caſe of a Land, when they who ſhould advance piety and vertue, and puniſh vice, are on the contrary rejoycers at the wickedneſſe of their people, and glad to get them drawen to it: For, it is the challenge, that the King and Princes are made glad with their (that is, the peoples) wickedneſſe, that they have a people who will obey their wicked commands, and are not ſo tender and ſcrupulous, as to make queſtion of right and wrong, eſpecially in the matter of Religion, but will run whither they are driven by a ſupreme command. 3. It is alſo a ſad caſe when men, and eſpecially great ones, have ſuch deſignes, as cannot be compaſſed but by wickedneſſe; and when they are ſo far given up, as to be glad to attain their end, by whatſoever means it be; For, ſo much alſo doth the challenge import; Their Rulers could not carry their buſineſſe, unleſſe their ſubjects were embarqued in a wicked courſe; and they were ſo farre from making ſcruple of that, that they were glad the people were ſo, that they might gain their point. 4. It is the uſuall diſpoſition and woful ſin of a people, that they are ſtill upon the prevailing ſide, and do follow the 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 wickedneſſe, &c. they will make no bones of ſin, if they know it may pleaſe him; yea, they will prove more plyable and forward, then could have been expected of them. See Prov. 29.12. 5. As 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.

The fourth ſin challenged, is, their proneneſſe 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 wherof, we need not reſtrict it particularly to this, that Jeroboam and his faction were hot upon the Idolatry of the calves, of which he was the contriver and Baker, but yet did ceaſe to put it in practcie, till by emiſſaries the people were leavened and prepared. Nor yet to this, that they were mad upon ſin, and yet inſenſible and careleſſe of their caſe becauſe of it, as a ſleeping Baker. But it ſeemes rather to hold out this general, That they opened their hearts ſo to Satans fiery tentations, as an Oven is to fire, and were ſo inflamed and fitted thereby, as preſently on an occaſion they acted the ſins, as an hot Oven will bake the Bread when once it is leavened, and put into it; and as an Oven continues heating, till the Dough be leavened and ready to be put into it; ſo their heat of luſt and tentation, was not 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 uncleanneſſe, both in worſhip and manners, and to be monſtrouſly enflamed thereunto, by Satan and his fire-brands; For, ſuch was Iſraels condition, They are adulterers, as an oven heated by the baker, where the Baker may caſt in what fire and fuel he will, and where the heat is moſt violent, as being kept in compact together. See Rom. 1.21, 24, &c. 2 Theſſ. 2.10, 11, 12. 2. The more univerſal ſin be, it doth adde to the Lords controverſie againſt a Land; For, They are all adulterers, that is, they are generally guilty, though not every one, and this is a part of the challenge. 3. Whatever men may pretend without themſelves, as an excuſe for their corrupting their wayes; yet upon true triall, they will finde it to flow from their own hearts polluted by Satan; nor will it ſuffice to acknowledge ſome infirmity and inadvertencie in their ſin, unleſſe they ſee it deeper rooted in their hearts; For, whereas they might pretend they followed theſe courſes only to pleaſe their Kings,, and obey their commands, the Lord lets them ſee it was their own hearts enflamed with luſts, and Satans tentations, like an oven heated, that drew them to it, and that this was no ſudden fit, but the fruit of deeply corrupted hearts, as an Oven that hath been long heated with much fuel. 4. Albeit that wicked men do not alwayes break forth in actuall wickedneſſe, yet are they not the more innocent for that; For, 1. Their ſpirits are peſtered and haunted with ſin, though they do not act it, as the Oven is ſtill heating, and the Dough ſtill leavening, though the Baker and others ſleep. 2. It is not of them that they do not act ſin, it is only through the want of a tentation and occaſion; as the hot Oven ceaſeth from baking Bread, and the Baker from putting it in, only till it be leavened and ready. 3. Their heat of luſt is never extinct, nor do they labour to mortifie it, but it continueth reſtleſſe and furious till it be ſatisfied; as the Oven ſtill heats and burneth, till the Bread be leavened and put in. Doct. 4. Albeit good motions, when they are moſt fervent, need frequent cheriſhing, as being no native plant of our hearts; yet when evil once gets footing, it will entertain and feed it ſelf, and grow upon our hand; For, the Oven will heat, and the Dough leaven, though all ſhould ſleep after they have put in the fire and the leaven.

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 Kings birth-day, 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 ſickneſſe. 2. It made him forget and proſtitute his place and authority, joyning in ſociety with ſcorners, or men eminently diſſolute, and look rather like ſuch in his drunkenneſſe, then like a King. Doct, 1. Dayes which men will have obſerved as dayes of feſtivity and ſolemnity, do ordinarily prove dayes of great miſcarriage and provocation againſt God: For, it is in the day of our King, that they contract very eminent guilt; In the Original it is, the day of our Kings, wherein the Lord by his Prophet repeats their words, as proclaiming and boaſting of it, and therefore looſing the rains to intemperance. See Exod. 32.6. Job. 1.5. Eccleſ. 7.2, 3. 2. Drunkenneſſe and ſenſuality is an hainous crying ſin, and particularly in Rulers; For, it is a ſad challenge, that they ſhould be given to bottels of wine. See Prov. 31.4. Eccleſ. 10.16, 17. Iſa. 28.1. 3. Nobles and 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, &c. 4. It is the height of ſenſuality, when men not only become brutiſh themſelves, but dare invite and tempt others to the ſame exceſſe of riot, and by all meanes draw them to drunkenneſſe: For, it is the ſin of the Princes, that they draw the King to drink. See Hab. 2.15, 16. Eſt. 1.8. 5. Men by their intemperance, do not only draw on the guilt of miſſpending time, and abuſing the good creatures of God; but of ſelf-murther, and abuſing their own bodies alſo: For, they make him ſick with bottles of wine, either by making him drink whole bottles, or drinke wine, which in theſe parts they kept and carried in bottels. 6. Dayes of feaſting and intemperance, do alſo ordinarily prove dayes of great inſolence and boldneſſe in all other ſins: When mens hearts are up with carnal pleaſures and joy, and benummed with ſenſuality, they care not what they do, they ſtand in aw of none, and they will ſcorne all that contradict them, or are not of their minde and way; For, it is imported here, there are ſcorners in the day of their King, that is, either mockers of all ſuch as applaud not their way, as, Pſal. 35.16. or ſuch as are come to an height of impiety, to ſcorne and defie God and his threatenings, and therefore are called the ſcornful, Pſal. 1.1. 7. It is alſo the great ſin of drunkards, that by their ſenſuality, they deprive themſelves of the uſe of reaſon, and render themſelves contemptible and like beaſts, that they can neither know their place nor dutie; For, the King in his drunkenneſſe ſtretched out his hand with ſcorners, that is, debaſed himſelf to keep ſociety with ſuch lewd perſons, and looked liker one of theſe then a King. 8 It is the ſin of Kings and Rulers, or any in lawful power, to proſtitute that authority wherewith God hath ſtamped them in their office, and to render it contemptible by their own miſcarriage, by countenancing inſolent ſinners, whom they ſhould ſuppreſſe; and by converſing with baſe and vile perſons, and joyning with them in baſe courſes unbeſeeming their ſtation and dignitie; For, herein did their King ſin, in ſtretching out his hand with ſcorners.

An inſtance is given of this challenge, ſhewing that theſe plots which were ſo generall 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 finde it was among them after Jeroboam the ſecond, in whoſe dayes Hoſea firſt began to propheſy. See 2 Kings 15. Their condition under all theſe confuſions, is amplified from the great and univerſal 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 over all bounds in the matters of God, and in other things, it is righteous with God to let them looſe 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, &c. 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 inferiour Officers their creatures, who were cut off by theſe who made the change, to eſtabliſh their own faction. 3. Profane and corrupt men, their fawning upon, or ſeeming to comply with the humors of theſe in authority, even in every thing, and without any reſpect to the commands of God, is yet no aſſurance, but they may, when they have opportunity, turn diſloyal: And they may take as little notice of Gods Law ſubjecting them to the higher powers, as they did of his other commands, in their ſinful compliances with Rulers humours; For, they who make the King glad with their wickedneſſe, v. 3. and who obſerved their Birth or Coronation-dayes with much riot & ſenſuality, v. 5. now, they have devoured their Judges, &c. 4. Theſe violent luſts and turbulent effects of them, are the fruit of not calling on God, who being ſought unto, would ſubdue theſe luſts, and correct theſe evils, which luſt leads men to apply 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 controverſie from the Lord, when greateſt commotions, alterations and confuſions will not make a people ſenſible, nor ſtir them up to look to God and call on him: For, the words may import alſo this challenge that all theſe overturnings of the ſtate did nothing at them, the people never thought on turning to God, or employing of him, there is none among them that calleth unto me.

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 roſted, neither a people who had wholly quit God, nor who cleaved to Gods 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 ſinfulneſſe thereof conſiſted, Conſider, 1. The parties with whom they mixed, were not any profane companie, or perſons among themſelves, but the people, or Heathen Nations and Idolaters about, with whom it was not lawful for Iſraelites, ſo much as to converſe familiarly, or to marry, (but if they had, they behoved to divorce) far leſſe to joyne in a Congregation with them, as members of the viſible Church. 2. The mixture condemned was not ſo much local, or in place, nor only in confederacies, or marriages; But the mixture was chiefly morall, in embracing their falſe Religion, and becoming like unto them, as is cleared in the end of the Verſe. 3. This mixture and conjunction as it related to confederacies, had not ſo much as a pretence of 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 Ephraims 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 boſome,) 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 her ſelfe, who hath by nature ſuch a principle, as will ſoon draw her to the wrong way to joyne with others, whereas they have no ſuch principle to ſet them right: For, Ephraim mixeth himſelf among the people, and that is his undoing. 3. The declinings of the viſible Church, and her debordings after the cuſtomes of Idolaters, and the reſt of the world, is oft-times juſtly put upon the accompt of the Rulers, who upon their politick deſignes do thus intangle and miſlead her: For, Ephraim, or the Kingly tribe is charged with this; and it was their Rulers who drew on theſe confederacies and 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 Ephraims mixture, his joyning in converſe and confederacies with them, drew on mixture with them in their Religion. See Pſal. 106 35. 6. Mixtures in Religion turneth men mungrels, and halters in the matter of Religion, 1 Kings 18.21. and ſo worſe then the very Heathen, who are zealous and fervent for the Religion they own, and againſt that which is oppoſite to it; yea, mixtures will ſoon reſolve in furious frowardneſſe in that which is wrong, and coldneſſe in and averſeneſſe from the true Religion. Both theſe are imported in this effect of their mixture, Ephraim is a cake not turned, as is before explained. And it is like at firſt they 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 Gods way, and then put it to the doore. See Matth. 15 6.

The Lord having thus laid ſo many ſins to their charge (mixed with ſome threatenings expreſſed or inſinuate) whereby he makes it cleare that their caſe was deſperate, and that there was no healing of their backſlidings: Now he proceedeth to take away from them all hope of pardon, or exemption from 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 ſeverall aggravations of their ſin, which takes away all pretences and excuſes from them.

In this ver. the ſentence is pronounced in a threatning of wo and deſtruction to come upon them, for their Apoſtaſy and rebellion, unto which is added the firſt confirmation of the 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 ſinnes, but Apoſtaſy and defection; as here is laid to their charge. 2. Apoſtaſy is in this horrible, in that the Apoſtate not onely like a vagabond, runs away from ſo excellent a Maſter, contrary to his duty; but that he labours to bring an ill report on God, by fleeing from him, as if he were an enemy; for, they have fled from me, is the aggravation of their guilt. 3. Departing from God will ſoone draw men to moſt wicked and rebellious courſes; for, unto this is ſubjoyned, they have tranſgreſſed, or, rebelled againſt me, not onely by their Apoſtaſy, breaking all bonds, but this drawing on more inſolencie in ſin. 4. As Apoſtaſy and rebellion, is of it ſelfe a condition 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, wo and deſtruction, or ſpoil, a deſtruction with a wo in the boſome of it, followeth on their courſe, to confirme what a wofull courſe it was of it ſelfe. 5. However the Lord in mercy beſtow many notable deliverances on his ſinning people, yet that will not ſtop the courſe of their defection, and this doth highly aggravate their ſin; for, though I have redeemed them, yet they have ſpoken lies againſt me. See, Pſal. 106.43. 6. The viſible Church doth lie againſt God, 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.

A ſecond confirmation of the equity of the ſentence, is taken from their not ſeeking God ſyncerely under trouble, but onely howling becauſe of outward wants; and that however they ſeemed to make ſolemne applications to God, yet they continued in their rebellion. Whence learn. 1. Every ſhew of ſeeking even the true God, will not be accepted of him, and may be ſo far from preventing wrath, that it may haſte it on; for, this their defect in ſeeking God is one cauſe why wo and deſtruction cometh upon them. 2. Mens prayers how inſtant ſoever they ſeeme to be, yet are nothing before God, when the heart is not engaged in the duty, nor affected with that which is mens true miſery and the cauſe of their trouble, nor ſincerely engaged to God from whom they expect help; for, it is a challenge, they have not cried unto me with their heart when they ſought to him under trouble, albeit no doubt they were affected with the ſtroak, and ſeriouſly deſired to be rid of it. 3. As men who employ not God under trouble, will ſoone be broken and cruſhed with it; So the cries of ſuch, which flow onely from ſenſe of pain and want, and from ſpirits not humbled under Gods hand, are not onely inacceptable to God, but rather like the carriage of beaſts, then even of rationall men, much more of gracious men; for, in their cries, they but howled upon their beds, that is, their troubles caſt them, as it were, on ſick beds, and there they do not cry to God ſyncerely, but howle like dogs, who can feele and reſent pain as well as they do. 4. Men may make very ſolemne addreſſes to God, and keep very publick humiliations, who yet are not ſoundly exerciſed nor accepted of God; For, they aſſemble themſelves, to wit, for ſolemne prayer, and yet in all this they but adde to the controverſie. 5. God doth juſtly reject theſe prayers, how ſolemne 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 corne and wine not ſeeking Gods favour and grace, and therefore are rejected. 6. Mens ſolemn worſhip is alſo juſtly rejected, when they never give over their ſtubborne and rebellious diſpoſitions againſt God: But whereas mens calling on God ſhould engage them againſt ſin, they on the contrary, whatever they ſeem to be in immediate worſhip, yet they runne preſently after it to their old courſes in their ordinary converſation; and when they obtain their will at Gods hand, they preſently ſleight God, as if they had no more to do with him; For, this is another cauſe of his condemning their way, they aſſemble themſelves, and they rebell againſt me, that is, they retain their rebellious diſpoſitions, and albeit in the mean time they act no groſſe rebellion, yet they never purpoſe to give it over, but to be as they were, ſo ſoon as they have done with the duty, or God hath granted their deſire.

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 Kingdome among them: That thus the binding, or ſtrengthening of their armes, is to be interpreted, appeareth from the contrary threatening, Ezek. 30.20, 21, 22, 23. Doct. 1. The viſible Church doth oft-times caſt herſelf into many dangers, which would ruine her if God interpoſed not: and particularly, her abuſe of power, doeth juſtly make her power to be broken, as here is imported. 2. As God in his pity and long-ſuffering toward his ſinful Church, doth interpoſe for reſtoring her out of her deſperate diſtempers: So it is her great fault, that kindneſſe doth not gain her, but ſhe requites him with evil for good, as here we are taught, Though I have bound and ſtrenghened their armes, yet do they imagine miſchief againſt me. 3. The power and ſtrength and authority which the Lord conferres upon his people, ought to be employed for him, eſpecially when he hath recovered it after many ſad breaches upon it; and it muſt be hainous guilt, when inſtead of being ſo, it is employed againſt him, and when a peoples recovery makes them more bold on ſin, and in caſting off his yoke, and contemning of his 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 hainous that men do fall in it not of ignorance, but of purpoſe, and do deliberate and deviſe upon it: In which caſe the Lord will reckon with ſinners as if they could or had acted all that they project; For, they imagine miſchiefe againſt me. He that taketh notice that all they attempted againſt him, was imagined, or deviſed and plotted, and chargeth all theſe deſignes againſt him, upon them, albeit they could not effectuate any thing to his prejudice.

The laſt confirmation of the equity of the ſentence, is held forth in a new challenge of their hypocriſie; that their repentance at any time, was nothing but a ſhew, and they aimed at nothing in it, but to deceive God, like a deceitful bowe that ſends the arrow rather any where then to the marke. Upon all theſe 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 threatned 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 ſhewes of repentance; and that they are ſo, is a great ſnare to themſelves: For, They returne, and this might be a ready objection againſt the Prophets challenges. 2. Whatever length men may come in externall ſhewes; yet they will not be approven, unleſſe they be through in their converſion, and turning to God, not putting on hypocriſie or formality in place of prophanity, or a leſſe odious vice in place of a groſſer, nor pleaſing themſelves with any leſſe then a through and reall change, from ſin to God, and a cloſing with God in Chriſt; For, it is their fault, they return, but not to the moſt high. See Jer. 4.1. 3. Such as would indeed repent and turn to God, ought to take up God rightly in his greatneſſe and 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. Mens ſhort-coming in the matter of repentance and converſion to God, floweth from their want of ſtraitneſſe in not intending what they pretend to, which is alſo a great ſin; For, therefore it is added, they are like a deceitful bowe, that is, as a bowe that hath a throw in it, doth never direct the arrow to the mark, however it ſeem to aime at it; ſo however they pretend true repentance, yet they do not intend it, but only to deceive and flatter God till they might get out of trouble, and then returne to their wonted courſes; and therefore it was that they returned, but not to the moſt high. 5. As the ſword is one of Gods 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 controverſie againſt them; For, their Princes ſhall fall by the ſword. 6. Mens blaſphemous inſolency in defending ſin when God by his ſervants reproveth it, & glorying in their own ſtrength, when God threatens, is an hainous provocation, eſpecially when they dare utter and expreſſe it, and it is a provocation that will not eſcape vengeance; For, this ſeemeth eſpecially to have been the rage of their tongue, which is put in the ſentence, that it might not be forgotten as a chief cauſe of their ſtroak. 7. Such as forſake God and joyne in confederacies with wicked men, are juſtly not only 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.

IN this generall propoſition, they are accuſed for violating the Lords Covenant, and ſinning againſt the written Law; and therefore the Prophet is commanded, as Gods Herald, to denounce that the Aſſyrian ſhall come ſpeedily and violently againſt them, as an Eagle doth on the prey, and that notwithſtanding they were Gods people. Whence learn. 1. The clear purpoſe of God concerning his people and their courſes, is to be had from the Word; Therefore the Prophet is to denounce it, and to give the moſt certain ſound concerning it. 2. As the Lords Miniſters, ought freely, fully, and boldly to publiſh in his Name, a peoples ſin, and danger thereby, Iſai. 58.1. So denouncing of judgements in Gods Name againſt ſin, will prove a dreadfull ſound in end, eſpecially when it comes to execution; for, ſet the trumpet to thy mouth, alludes to the cuſtome of Heralds denouncing warre, and of a Centinell giving an 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 faire titles and priviledges of being a Church will not keep off a ſtroak, when it is procured by ſin; For, albeit Iſrael be Gods people and houſe and family ſtill, and they glory in that title, yet he ſhall come againſt the houſe of the Lord, the Aſſyrian ſhall come. See, Jer. 12 7. and 22.24. 4. When a people are ripe for judgement, no diſtance of enemies can ſecure them; and enemies will be fitted for executing vengeance; for, albeit the Egyptians their confederates were neere, and the Aſſyrians far off, yet he (as Nebuchadnezzar alſo did againſt Judah, Ezek. • 7.3,) ſhall come as an Eagle, for ſwift approach and certain obtaining of the prey, and violent tearing thereof. See Deut. 28.49. Iſa. 5.26. 5. God doth not threaten nor ſtrike his people, but when he is provoked by their hainous ſins; for, ſo much do the cauſes ſubjoyned to this threatning, 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 binde our duty upon us, not only by his ſupreme and abſolute authority, but by Covenant and mutuall ſtipulation, and yet we rebell; For, albeit there was a Covenant, importing their own conſent, and Gods gracious promiſe to reward their endeavours; yet they have tranſgreſſed my Covenant, called his, becauſe it came of him, that they were treated with in theſe tearms, and to aggravate their impiety, who dealt ſo in Gods Covenant, as could not be juſtified in a Covenant with very equals. 7. However the Lord condeſcend to enter in a Covenant with his people, and crave their conſent to their duty, yet men will not aſſoile themſelves from ſin, by renouncing their own conſent, being bound by the Law of a ſovereign Lord, as well as by an agreed upon Covenant; Therefore it is added, and treſpaſſed againſt my Law. 8. The viſible Church can have no pretence of ignorance to excuſe or extenuate her ſin, For, ſhe hath not only a Covenant, but a Law to cleare the duties of the Covenant.

This ſentence is further confirmed by refuting what Iſrael might have to ſay againſt this threatning, or to plead for deliverance, when it ſhould be executed. For whereas they would alleadge in their diſtreſſe, that they had intereſt in God by Covenant, and did acknowledge and profeſſe him, ver. 2. the Lord anſwers, that ſince in their practice, they renounced every good thing, therefore the enemy ſhould go on to purſue them, ver. 3. Whence learn. 1. As God can make trouble drive the ſtouteſt ſinners to ſee their need of him; So an hypocriticall, formall and corrupt Church may be ſo plagued with deluſion, as that neither threatnings nor judgements will drive them from a conceit, but that they are good enough, and will be owned of God as ſuch; For, Iſrael ſhall cry, &c. and go to God with their claimes, expecting to be regarded. See Matth. 7.21, 22, 23. 2. It is a great ſnare and occaſion of deluſion to a people, when they lean upon a ſtanding viſible intereſt in God, and truſt to their externall profeſſions, and to what they know or 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 Iſraels ſnare and pretence, My God, we know thee. 3 A true and reall intereſt in God, and acquaintance and communion with him, is of reall worth and uſe in ſtraits; For, ſo much doth their practice teach, who finde a pretending to that their only refuge in diſtreſſe. 4. God will not be deluded or mocked with mens profeſſions or pretence of 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 chiefe good, and his wayes good, and ought to be ſeene to be ſo; So it will aggreage mens guiltineſſe, that they do reject him and his way though they be ſuch; For, it is his challenge, Iſrael hath caſt off the thing that is good, that is, God, his way of worſhip, and obedience to his Law. 6. Men are naturally ignorant of, and oppoſite unto their own true good, and all who forſake God and his way, will finde in end, that they forſake their own mercy; For whatever Iſraels hopes were in their defection, yet they have caſt off the thing that is good. See Pſal. 73.28. 7. When men once begin to turn their back on their own happineſſe, and on the way of God, they will ſtill grow more averſe from it, till they come to abominate and abhorre it; and this fills up the meaſure of their iniquity; for, the word in the Originall 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 abhorre the way of duty, God will not let ſin thrive in their hand, but will ſend on judgements, and let them feele their loſſe in their ſtroaks, who would not ſee their prejudice in forſaking what was a good; For, upon this, Iſrael hath caſt off the thing that is good, it is ſubjoyned, the enemie ſhall purſue him. 9. It is a very ſad plague, when men cleave ſo to their deluſions and pretentions to intereſt in God, that they will never ſee their errour, till judgements and Gods rejecting of them and their requeſts in trouble, refute them; For, this is the anſwer to what Iſrael ſaith, ver. 2. that for all they can pretend, the enemie ſhall purſue them, and this ſhall refute their miſtakes. See Mat. 7.22, 23.

Followeth a more particular enumeration of Iſraels ſins; procuring this judgement, and a more ample and expreſſe declaration of their calamities, becauſe of theſe ſins. The firſt ſinne and cauſe of judgement, is, their civill Apoſtaſy, whereby we are neither to underſtand the election of Saul, which was not the peculiar fault of the ten tribes only, who are here challenged; nor yet the riſing up of ſome particular conſpiratours in Iſrael, who long after the rent from Judah, did now and then uſurp the Kingdome; For, that was not ſo much the fault of the whole people, as of particular men, who made the people 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 dayes of Jeroboam, who made the golden calves, of which the Lord ſpeakes next in the ſame ver. The ſin charged upon them in this civill Apoſtaſy, is, that however the Lord foretold the renting of the Kingdome from the poſterity of Solomon, and that he would give ten tribes to 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 rent the Kingdome from Davids houſe, and ſet up a King and Rulers (or, a State conforme to their intended Monarchy) of their owne. Whence learn, 1. However men be ambitious of ſoveraignty and rule, and may think themſelves abſolute and free in civill things, to do and diſpoſe in them as they liſt; yet change of Government is a matter of great importance before God, and uſually is attended with much guiltineſſe, 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 foretels he will have done, and by his permiſſion ſuffereth to go on, and yet in all this, ſin hainouſly; 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 ſinne 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 ruine, is, the Idolatry of the calves, invented to uphold this defection from the houſe of David. This is ſummarily propounded in this, ver. both in the ſin thereof, that they liberally employed their riches for that end, and in the puniſhment thereof, that hereby they did undo themſelves. Whence learn, 1. Sinfull alterations in civill matters, bring ordinarily ſinfull changes in Religion with them, and it is a black marke upon uſurpers, when they need a falſe Religion to uphold them, and make no bones to proſecute their end, though by ſuch wicked means; For, here the one change 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 onely employ the wealth given them of God againſt him; but that they who were moſt ſparing and niggardlie 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 mens carnall diſpoſitions, who cannot take up God ſpiritually, nor conceive him preſent and neere unto them, unleſſe they ſet up a carnal repreſentation; For, it is a challenge, they have made them Idols; wherein they conceived no Deity, but that they were a repreſentation, or viſible ſymbole of the preſence of the true God among them, who delivered them out of Egypt, 1 King. 12.28. 4 Mens expence and labour in ſetting up, or upholding a falſe Religion is nothing elſe but pains and charges to undo themſelves; For, the jealous God will not let the corrupting of Religion eſcape unpuniſhed; yea, he will not ſtand to ruine the authors and countenancers of ſuch a courſe, were it even a whole Nation, before it be not plagued; For, of their ſilver and their gold, they have made them Idols, that they may be cut off. 5. Men will not get a corrupt courſe, eſpecially in Religion, excuſed upon pretence of good intentions; but all the evill that followeth on it will be charged upon them, as if they had no other intention, or aime before them, but to draw it on; Therefore it is charged upon them, that they do all this, that they may be cut off, as if they ſet themſelves of purpoſe to ſeek their own ruine. See Prov. 8.36.

In the ſecond place, (which alſo inſiſts chiefly on the ſin of the courſe) he confirmes yet the juſtneſſe of his anger againſt their calfe, and them becauſe of it, by ſhewing the vanity of that Idol, in that it was their own invention, and not Gods inſtitution, and in that it could not be a God to help them, being only the work of men: and therefore he threatens to prove its frailty, by the breaking thereof. Whence learn. 1. Mens following humane inventions, neglecting divine inſtitution, is enough to corrupt all Religion: and it is ſufficient to condemne any thing that is intruded in Religion, that it is but of men; For, from Iſrael was it alſo, imports not ſo much that they learned this from Iſrael in the wilderneſſe, or that they learned it not from Pagans, but deviſed it of themſelves (which yet is not certain) as ſimply it it a challenge that it was their device, and not appointed of God. 2. Apoſtates are ſo ſottiſh, that albeit themſelves be the inventours of Idols, and they know what they are, yet they will ſet them up as relative objects of divine worſhip; For, albeit it was from Iſrael, and the workeman made it, yet they cleave to it, and give it ſo high a roome. 3. Albeit ſuch as make, and ſet up Images in religious worſhip do pretend that they acknowledge the true God only, yet ſuch is the judgement of God, and the bewitching power of Idols, and the deceitfulneſſe of mens hearts, that they will be found to aſcribe ſome Divinity and Deity to them; Therefore muſt the Lord prove that it is not God, which imports their hearts were 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 workeman made it, therefore it is not God. 5. As Images and other inſtruments of Idolatry ought to be deſtroyed and broken: So the Lord by a calamity on them will prove their vanity, to the conviction of all theſe, who would not ſee it otherwiſe; and this will be the iſſue of all other things that are too much deified; Therefore it is added as a confirmation of the vanity of their calfe, but (or, for) the calfe of Samaria ſhall be broken in pieces, alluding to what was done with Aarons calfe, Exod. 32.20. as the juſt fruit of ſuch courſes.

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

The Lord by his Prophet proceeds to lay forth their third ſin, and cauſe of theſe threatened judgements, which is, Their ſeeking help from the Aſſyrian or other heathens (as it is, v. 10.) to uphold them in their civill defection, and in their Apoſtaſy from the true Religion. This is illuſtrate by a twofold ſimilitude, 1. A wilde aſſe alone by himſelfe, a beaſt noted for ſolitarineſſe and ſhunning the ſocietie of men, and for fierce wildneſſe, that it will not be tamed nor bred to a yoke. See Iſa. 32.14. Job. 39.5,— 8. Jer. 2.24. This may be applied either to the Aſſyrians, that they were a ſelfiſh people, who cared for none but themſelves, and ſo it was Ephraims folly to ſeek to ſuch. Or, to Iſrael, who by this running from God, proved themſelves brutiſh, feirce and wilde. 2. The ſecond ſimilitude points them out (and eſpecially Ephraim, or their Rulers who led them on theſe courſes, as is before marked) as an impudent harlot hiring theſe paramours. This challenge is joyned with the former threatning by the particle For, to ſhew that it cometh in with the reſt of their ſins, as a cauſe of theſe former ſentences, as well as of that which is ſubjoyned to it. Doct 1. When men betake themſelves to ſinfull courſes, one of them will ſtill draw on 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 Kingdome and State) and when a people have gone far from God by their ſin, their ſtraites will readily drive them yet further away; as is here ſeen in Iſrael. 2. As the people of God readily never go further wrong, then in the matter of ſeeking help in ſtraites; So it is their great ſin, not to ſeek to make their peace with him when he ſends trouble; to be 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 begins to ſpeak. 3. Let men eſſay what means of help they pleaſe in trouble, yet they will no where finde that tender kindneſſe and reſpect that they will feele in God, when he is employed, and ſought unto in ſinceritie: and particularly, potent and wicked States will never be cordiall to the intereſt of any, eſpecially ſuch as have any profeſſion of the Name of God, further then may be ſubſervient to their own ends; For, it proved very true of Aſſyria, he was in their need but a wilde aſſe alone by himſelfe. 4. The people of God, do, eſpecially by the ſinfull ſhifts they make for help in trouble, bewray ſo much brutiſhneſſe, and lawleſſe wildneſſe, as may diſcover much of their nature; and be matter of deep humiliation, if it were well conſidered; For, in this Iſrael alſo is a wilde aſſe, &c. by doing this, he fiercely caſts off the yoke of Gods prohibition, and he takes theſe ſhifts, that he may not be neceſſitated to ſtoop unto, or employ God. 5. For this hiring of lovers, it teacheth, 1. That in employing ſinfull helps, and confiding in them, there is a kinde of adultery and ſpirituall Idolatry, as well (though not in the ſame meaſure) as in 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 tranſgreſſours; For, they are ſo bent that they hire lovers, and are at charge to ſin, wherein (eſpecially as to the Idolatry they fell in by this 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, unleſſe 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 it ſelf; For, whereas they might have had real and effectual help from God, if they had turned to him, without money and without price; now albeit their other helps did ſtand in no ſtead, yet they muſt hire lovers.

The Lord threatens becauſe of this, that their endeavours to hire help among the Nations, ſhould not availe them, but God ſhould gather them, that is, either their hired friends, to be employed againſt themſelves; or, he will gather themſelves among the Nations in heaps, as dead corpſes; or, whereas they were wilde and untameable, v. 9. he will reclaim them from this humour, and make them endure his yoke of judgements, as, Jer. 2.24. This ſtroak is amplified from an effect, that however the taxes impoſed upon them by the great King of Aſſyria, 2 Kings 15.19, 20. and 17.3. were very heavy, and a cauſe of that revolt, 2 King. 17.4. yet they ſhould finde cauſe to grieve little at that, in reſpect of what followed, when part of the Nation was carried into 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 ruine our ſelves, and can bring the wildeſt under ſad rods; So much doth his gathering them, as is before explained, teach. Now, or, ſhortly, will I gather them. 3. When the Lord hath his Church to try, or them and the reſt of the world to ſcourge, he can and may let wicked men proſper to a very great height for that end: For, the Aſſyrian is the King of princes, having ſo many Kings and Princes ſubject and tributarie 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 burthen of the King of princes. See Matth. 24.7, 8. 5. Taxes and burdens under the feet of oppreſſours, are but eaſie in compariſon of captivity and exile, and therefore ought to be the more patiently born; For, they ſorrow a little for the burden, &c. as being eaſie in reſpect of what followed.

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 ſtirre, 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 buske up a falſe Religion, to make it plauſible, and may ſeek to colour and excuſe it with good intention; yet not only doth the follower and promoter of it, ſin, but God lookes upon him, as intending all the ſin that is in it: For, he hath made many altars to ſin, as if he intended all the ſin that is in that courſe. 4. As men are then moſt fearfully plagued, when they are given up to go on in their ſin, and periſh: So when men do not ſtand in aw of the ſin of their courſe, it is righteous with God to make them feel what ſin is, and how ill he is pleaſed with it; for, altars ſhall be unto him to ſin, imports both theſe, that they ſhall be given up to that ſin; and as they ſinned and cared not, ſo the Lord ſhould make it be ſeen to be ſin indeed, and make them feel how ſad that is.

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 touch-ſtone whereby mens wayes, and their Religion is to be tried and approven, and neither Traditions nor Revelations; Therefore, to prove the ſin of their corrupt worſhip, he chargeth them with contempt of the Law, or Divine Doctrine in that matter. See Iſa. 8.20. 2. It was the great mercy and priviledge of Iſrael of old, to have the Word and Oracles of God, for inſtructing them in the way of ſalvation; and it is ſo ſtill to any who enjoy it, and they ought to finde and eſteem it ſo; For, it is an aggravation of his ſin, as the abuſe of a very great priviledge, that it was written to him. See Pſal. 89.15. & 147.19, 20. Rom 3.1.2. 3. As it is a great mercy that the Lord hath cauſed to regiſtrate his Will in writing, to prevent deluſion and miſtakes; So, he is the Author of the written Word, whoever be employed as Penman; For, I have written my Law, ſaith he, which is true, not only of Moſes writings, but of the Prophets Doctrine, the ſumme whereof was at Gods command, left 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 mans ſalvation, and ſo making them great who embrace it; For, it is, the great things of my Law, not to be ſleighted nor contemned. 5. It is the great, though uſual ſin of the viſible Church, to live ſtrangers to the Word of God, and little converſant with it; to look upon its 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 injoyned; all theſe concurred in their way, in that they were counted as a ſtrange thing. They of Iſrael made little uſe of the Word, they thought it a ſmall matter to ſtand ſo much upon the place of Worſhip; and they thought it an unreaſonable thing to urge that way of Worſhip, which would be ſo deſtructive to the State of Iſrael, if they went up to Jeruſalem. And therefore they looked on all theſe things, as little concerning them.

The third branch of the challenge, is, that in theſe ſacrifices which they pretended to offer to God, they were both life-leſſe, and deſtitute of all ſpiritual ſervice, and ſelfiſh: Therefore the Lord declareth their ſervice to be rejected, and threatens that he will call them to an account for their ſin, and ſend them into bondage, like that they had ſuffered in Egypt, or make them flee thither from the fury of the Aſſyrians. Whence lear, 1. Externall worſhip without life and ſpiritual diſpoſitions, and particularly, ceremoniall worſhip without an eye to the ſubſtance and thing ſignified, is nothing elſe but a dead carkaſe in Gods accompt; For, they ſacrifice fleſh for the ſacrifice of mine offerings, that is, their ſacrifices, which they pretend to offer to me, if there were no other fault in them, of offering them in a wrong place, and by unlawful Miniſters, &c. yet they are but fleſh, in reſpect they minde no more but the outward work; See Iſa. 66.3. Jer. 7.21, 22, 23. 2. Moſt part of worſhippers follow the external duties of Religion no further then their own ends lead them, and mens own advantage is the upholder of all falſe 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 finde 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 peoples ſins to remembrance, and ripens them for judgements for all of them; Therefore, it is added, now will he remember their iniquity, and viſite their ſins. 5. When men have forgotten their old bondage, and walk ſo as if neither ſuch a ſtroak 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.

In the cloſe of the Chap. Judah is joyned with Iſrael, and challenged, that as Iſrael multiplied Idolatry, and Idol-temples, ſo they multiplied fenced Cities; For which God threatens to deſtroy the Cities and ſtately Palaces thereof. This ſin challenged here, ſeemeth to have fallen forth in the dayes 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 finde 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 ſinnes, and paſſe them over as nothing, eſpecially in his people; Therefore he forgets not Judahs ſin of carnal confidence, when he is reckoning with Iſrael for Idolatry; For (or, and, as it is in the Original; joyning this with the former challenges,) Iſrael buildeth temples, and Judah hath multiplied fenced cities. 2. The ſetting up of Idols, and of carnall confidences in Gods room, are the uſuall byaſſe of mens hearts, who when their hearts are not delighting in, and relying upon God, will not want ſomewhat beſide to ſupply that want; Therefore are building temples, and multiplying fenced cities, joyned together here, as ſetting up ſomewhat in Gods room. 3. Idolatry in worſhip, and carnal confidences, do bewray mens forgetfulneſſe of God, whoſe authority prohibits theſe things, and whoſe kindneſſe to his people, ſhould engage them not to abandon his Worſhip, nor truſt in any thing beſide him; and particularly, how much ſoever men pretend to remember God by ſetting up Idols and temples to them, yet in all this they do but bewray forgetfulneſſe of God; For, Iſrael hath forgotten his Maker, (who not only created him, but 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 minde the wrath of God againſt ſin, is an iniquity to be joyned in ſome ſort, with Idolatry in worſhip; For, this was Judahs ſin in multiplying fenced cities, which is held forth to be of the ſame nature with Iſraels building temples, becauſe both draw the heart from God. 5. As judgements inflicted in Gods anger, will eaſily (like fire) conſume moſt ſtately places; ſo the Lord is provoked to inflict theſe, when men put confidence in theſe things. Any thing a people and eſpecially the Church, put confidence in, will ſurely be plagued; For, becauſe Judah hath multiplied fenced cities, and made this his confidence, (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.

This Verſe containes the ground of all the ſubſequent threatnings, that Iſrael, becauſe of proſperity, was inſolent in ſin, thinking to carry out as Heathen Nations did in their Idolatry; whereas they had leſſe ground to think they ſhould thrive, then any people: for their Idolatry wherein they perſevered, becauſe of their proſperity, was more hainous then the Idolatry of others, as being a breach of the Covenant of Marriage betwixt God and them, and like the carriage of an impudent horlot, who proſtitutes her ſelf for meat, wherever the occaſion is offered: So they followed Idols that they might have plenty, as the Heathen had, and did confirme themſelves in their Idolatrous courſe, becauſe they enjoyed plenty, as, Jer. 44.17. Doct. 1. Men may have much ſeeming matter of joy, wherein they pleaſe themſelves, little inquiring whether God alloweth of it, which yet hath a worme in the root of it: For, ſo much doth this prohibition import, Rejoyce not, O Iſrael, for joy, that is, there is no cauſe why ye ſhould be ſo exceſſive in your jollity, as to rejoyce for joy. 2. Much proſperity affords but little cauſe of joy, when the favour is only outward, and God is angry for ſin; For, ſuch was the matter of Iſraels joy, and their caſe when they are prohibited to rejoyce for joy. 3. However the Lords people delude and harden themſelves in their defection, by conſidering the proſperity of the prophane world about them; yet they need not expect to thrive in ſin as others do, but that they ſhall be ſooner and more certainly puniſhed, and that it ſhall be ill with them, though all other ſinners ſhould proſper; Therefore are they prohibited to rejoyce as other people, whoſe Idolatry and defection ſeemes to proſper in their hand; See Ezek. 20.32. Amos 3.2. 4. The greatneſſe of the Churches ſin, and of Gods anger againſt it, is not to be meaſured only by the act it ſelf, but by other circumſtances: And the ſame ſin is more hainous in them then others, conſidering their relations and engagements, and the multitude of means which they enjoy for ſetting and keeping them right; Therefore it is ſubjoyned as a reaſon why they ſhould not rejoyce as others, for thou haſt gone a whoring from thy God; That ſin which in the Heathen was ignorance, Acts 17.30. and a ſticking by their principles, though corrupt; is in them Apoſtaſie and whoredome, renouncing the true God whom they had acknowledged, and to whom they were engaged; and therefore it could not be ſpared in them as in others. 5. It is an hainous and abominable ſin, when men meaſure their Religion by outward advantages, and do aſcribe Gods bounty to wrong cauſes, to harden themſelves in ſin; For, thou haſt loved a reward on every corn floore, imports ſo much: As an harlot proſtitutes her ſelf in time of harveſt, for ſome corne to live on, ſo ſhe followed the Religion which ſhe thought gave her plenty of corne in her floores, (and this was her firſt fault;) and ſhe took pleaſure in her proſperity, and delighted in it, as a reward for her ſpiritual adultery, and this was her ſecond ſin and miſtake. See Hoſ. 2.5.

Their miſery becauſe of this ſin, whereby God threatens to marre their joy, is held forth in ſeveral branches and particulars; Whereof the firſt is, that whereas they doated ſo much on plenty, and fathered it on their Idols, it ſhall be found that their Idolatry draweth on famine, and want of bread and wine. Whence learn, 1. There is nothing which men run out of Gods way, to ſeek after it, but it is righteous they finde the contrary; For, they left God, ſeeking plenty, and they finde famine. 2. It is juſt with God to take away outward bleſſings, when men are only bent on them, and idolize them; When men meaſure and chooſe their Religion by them, and ſee not God, nor are confirmed in his way, by his bounty toward them: For, it is for theſe cauſes that the floore and the wine-preſſe ſhall not feed them, &c. 3. God hath the bleſſing of mens proviſion, from the firſt to the laſt ſtep, in his hand, and can make the creatures diſappoint mens expectations, even when they have them among their hands in abundance; For, when it is in the floore and wine-preſſe, (as is alſo inſinuate, v. 1.) yet it ſhall not feed them, and the new wine ſhall faile, (or, lie, and diſappoint) in her.

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 Conquerour: where by reaſon of want, they ſhould not be able to obſerve the diſtinction of meats preſcribed in the ceremonial Law, (which it ſeems they had ſtill obſerved in that particular, notwithſtanding their defection in other things,) or, ſhould be conſtrained to eat unclean meat, to the reproach of their Religion, or ſhould voluntarily conforme themſelves to the cuſtomes of the Heathen. Whence learn, 1. Captivity and exile are an addition to the ſtroak of ſcarcity, or any other want at home in a peoples own countrey; Therefore it is added to the former, as a further degree of miſery, They ſhall not dwell in the land, but return to Egypt, (where they were in bondage before, to meet with new miſery,) and Aſſyria. 2. Albeit now there be no land that is typical, and the earth be the Lords to all exiles, who walk in his way, yet this threatening of driving them from the Lords land, may teach; That it is the ſaddeſt of calamities, to be deprived of mercies which were given in ſpecial favour; and particularly, to be deprived of the mercy of being in Gods Church and Family: For, ſo much mercy was imported in this type, which is now to be taken from them. 3. As for this effect of their exile, that they ſhall eat unclean things, it may be underſtood diverſly; 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 preferre the morall duty of preſerving their own lives, to the ceremonial Command about diſtinction of meats; as is clear in Davids caſe, and in the matter of the Sabbath, Matth. 12.1,—7. yet this ſhould have been a very humbling caſe unto them, and it ſhould have been looked on as the fruit of much voluntary ſin, and neglecting of the Lawes of God, when they were put in that condition, which laid ſuch an humbling (though not ſinful) neceſſity upon them, as they could not ſtick to theſe obſervaſions, which were a part of their glory above all Nations. And, ſo ought men to reckon when they are put to flee, or to be taken up with 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 Conquerours, put many of them to eat meats which were forbidden by the Law, or polluted by being offered to Idols, that ſo they might trample on their Religion, and draw them by that practice, to renounce the profeſſion of it. In which caſe as it was not lawful to give obedience, as is clear from the practice of Daniel, Dan. 1.8. (and after that the zealous Jewes, as is mentioned in their Records, refuſed to eat ſwines fleſh at the command of Tyrants;) So their being put to this tryal, and their giving obedience, may teach; That it is the great miſery of men, & the juſt fruits of their deſpiſing the rules of the Word, and of wounding their own conſciences, and contemning the checks thereof, when they are put under the power of ſuch cruel task maſters, as have no reſpect to mens conſciences in things concerning which the Word of God is moſt clear; And it teacheth further, that they who voluntarily ſleight the Word of God in their ordinary walking and practice, will never be honoured to bear witneſſe to it or the truths therein, in a day of trial, but will much more tranſgreſſe, when they are put to it by terrour from men; For, albeit this was the height of tyrannie and cruelty on their oppreſſours part, yet that can no way aſſoile them, either as to their ſins procuring this judgement to come upon them, or as to the guilt it ſelf of ſinning againſt the Law, and renouncing of their profeſſion, and of fitting themſelves for defection by their voluntary tranſgreſſions. But, 3. This ſeemes to be rather true of moſt of them, that as they were not humbled under any neceſſity they were driven to: So they voluntarily, and without any neceſſity, did conforme themſelves to the practice of the Heathen among whom they lived. And the Lord, by driving them into exile among the Heathens, gave them up ſo to do, that ſo they who in their own Land did too much participate with Idolaters in moſt ſubſtantial parts of 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 ſhew of purity, but will give them up to ſuch further defection, or ſuch calamities and ſnares, as may make them appear outwardly as they are before him inwardly and in reality; For, his giving them up to eat unclean things, was but the fruit and juſt reward of their inward pollution, and of their former defections from his true Worſhip. It doth alſo further teach; That whatever noiſe men may make abour the profeſſion or external ſhewes of Religion; yet ſuch as have loſt the reality thereof, will ſoon caſt off the very external ſhew, if they have a tentation; For, when they came to live among the Heathen, they gave ſpeedy proof (by their conformity to their way) of how little worth all their former pretences were, of cleaving to Gods way in many external rites, when yet they had made ſo foule defection.

A third branch of their miſery, (and a further effect of their exile,) is the want of publick Ordinances in their ſcattered condition: Theſe are held forth under the names, of wine offerings, ſacrifices, and bread for their ſoule, or offerings for their ſins, as Mal. 1.7. And concerning them the Lord declares, that they ſhall not offer them to the Lord, nor ſhall they be acceptable to him, but rather pollute them, as the bread which is uſed in funeral ſolemnities, Deut. 26.13, 14. Nor ſhould they come into Gods houſe, or that which they accounted ſo. The 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 publick Worſhip is one of the rods wherewith the Lord plagues a viſible Church, when they corrupt worſhip, and become formal, and reſt on it; For, ſo did Iſrael finde, as is here threatened. Though in this the Goſpel-Church have an advantage, that publick worſhip is not confined to one land or place, as it was in Iſrael. 2. Whatever be the mean eſtimation wicked men have of Ordinances, yet God can make the want thereof a ſcourge unto them, when diſtreſſe is upon them; For, this is a threatening againſt all, when their ſacrifices ſhould be bread for their ſoule, and trouble ſhould let them ſee their ſoule and life to be in peril, and yet they could not get a ſacrifice offered to God. 3. Whatever be the ſinne 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 Churches way in uſing of them, and they have been either ſo corrupt, or ſo formall, 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, &c. 4. As the Lord taketh no pleaſure in any ſervice, but what is ſeaſoned with chearfulneſſe and humble joy; (for, he approved not of the bread of mourners in their publick ſervice, ſignifying that he liketh neither heartleſſe wearying, nor faint dejection in 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.

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 over-grown with nettles and thornes. He inſtanceth the condition of the exiles only in theſe who thought it beſt to flee to Egypt, rather then be carried to Aſſyria; that he might ſhew, that if this were the caſe of them who took the beſt courſe, (as they thought,) what ſhould be the lot of others? And to ſhew in particular, what ill iſſue their courſe took, who thought they would do well enough for 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 fulneſſe thereof be the Lords, and he will prove ſo to all his own; yet not only to be driven into exile, but to die there without reſtitution, is a ſad affliction, and an affliction the Church may look for, when ſhe provokes God till there be no remedie; For, ſo much doth this inſtance teach us. 4. Albeit the Lord ought to be acknowledged for mens pleaſant habitations, and for their treaſures, yet theſe ought not to be much doated on: For, when men do place their delight in them, and the Lord is provoked, he can drive men farre from theſe comforts, and lay them deſolate, as a ſpectacle of his anger: For, the pleaſant places for their ſilver, nettles ſhall poſſeſſe them, &c. whereby it appeareth that the Nations whom the Aſſyrians ſent into their roomes, 2 Kings 17.24, &c. did not at firſt people all that Countrey.

In this Verſe the ſame purpoſe is further amplified, ſhewing that however theſe falſe Prophets pretended to be inſpired of God, and to keep communion with him, (as is the duty of all true Prophets,) and the people gloried in them as ſuch: yet they did nothing but enſnare the people with their jugling and deluſions, and they were hateful objects provoking God to anger. Whence learn, 1. Things that are in reality moſt abominable and vile, may yet appear to the world masked with faireſt pretences and titles; For, The watchman of Ephraim was (or, is, for the Original expreſſeth no time,) with my God, is the pretence of theſe Prophets, which Hoſea propounds as their alleadgeance, that he may refute it. This people loved to have ſome who ſpeaking in Gods Name, might be for them and their way; and they got ſuch as pretended, for office, to be watchmen, the watchman of Ephraim, and for qualification to be inſpired by God, and have near communion with him, with my God. 2. Deluded men and deceivers, their pretending to intereſt and nearneſſe with God, ought to endear him ſo much the more to the hearts of theſe who are his own indeed; that ſo they may make that ſure in reality, which others pretend to, and that they may teſtifie their indignation that ſuch courſes ſhould be 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 befal a people, and will moſt effectually inſnare them in ſin and judgements; For, but the Prophet, (whatever he pretend,) is a ſnare of a Fowler in all his wayes. His Doctrine, carriage and undertakings will entrap them, as a Fowler doth birds. 4. As falſe Teachers are hateful in themſelves, that they ſhould have any room in what is, or is accounted to be Gods houſe; and as their being permitted to infeſt the Church, is a fruit of Gods anger: So are they cauſes an • inſtruments of Gods anger againſt his Church, ripening them for wrath; All theſe may be imported in this, that he is hatred, (hateful, an effect of wrath, and cauſe of more wrath) in the houſe of his God, that is, in the Church of the true God, to whom he pretends to belong, or in theſe places which Iſrael ſet a part to be an Houſe of God.

In the third part of this Chap. they are threatned yet further with miſerie, for their own ſins and the ſins of their Fathers, whom they did imitate. The accuſation and challenge for ſin hath two branches, whereof the firſt is, That they were deeply rooted and engaged in abominable ſins, as the Inhabitants of Gibea, (of whom Judg. 19.) were. And therefore ſince they had followed their example ſince their daies, the Lord would not ſpare them more then he did Gibea, but make them pay for all together. See Chap. 8.13. Whence learn, 1. Contempt of true Prophets, and delighting is deceivers and their deluſions, will draw men upon abominable wickedneſſe; For, ſo much doth the connexion of this challenge, with the former ſin, of being taken up with falſe Prophets, teach. 2. As men once giving way to groſſe ſins, will ſoon involve themſelves ſo, (as in a deep mirie pit) that they cannot recover themſelves; ſo it is a dreadfull condition to be entangled in ſin without hope of recoverie, and for men to be active in hardening themſelves, till neither the Word, nor mercy, nor judgement will work upon them; For, it is a challenge, they have deeply corrupted themſelves, as a man plunged in a deep pit, out of which he cannot be recovered. 3. As there is no wicked courſe or meaſure of ſin, wherein men have fallen, but the Church departing from God, may fall in it again; So the ſins of progenitors will be put upon the account of the preſent generation who imitate them; and this will draw to a great account: Therefore is it added, that they did this, as in the dayes of Gibeah, not only to ſhew that they followed their example, in committing lewd and abominable filthineſſe, and obſtinate defending of it, or the like groſſe abominations; but to ſhew that ſince they did imitate them, and continue in theſe courſes, they ſhould make an account for all together. 4. 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 begins to reckon; For, as he ſpared not Gibeah, ſo he will puniſh them; and he will remember their iniquity, he will viſite their ſin, that is, in that day of viſitation, he will bring them to an account for all theſe ſins which they had forgotten, and might think he had taken no notice of them, ſince he forbare them ſo long.

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

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

The ſecond amplification of this ſentence, is held out in the Prophets interceſſion, who fore ſeeing this miſery, would rather wiſh that the children came never to maturity in the womb, or that they died from their cradles for lack of ſuck, then that they ſhould live to be cut off in ripe age. Whence learn, 1. It is the lawfull and neceſſary duty of Miniſters, and other godly men, to commiſerate and condole the miſeries of a viſible Church, and to pray for them, though they be moſt wicked and going to ruine: For, ſo much doeth the Prophets practice teach. 2. It may put godly men to a great ſtand and perplexity, what to pray for in outward things, when they conſider a peoples ſin, and the certainty of judgements, that juſtice calls for ſtroakes, and that yet theſe are ſad and will undo them; and when they conſider that in times of calamity, there is no lot we can pitch on, but it may be made ſadder then what appears more formidable: So much doth the Prophets perplexity in his ſuite teach, Give them, O LORD, what wilt thou give? as wiſhing the peoples 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 fore-ſeeing that however their childrens growing up ſeemed a greater mercy at preſent, yet afterward it would produce a ſharper trial. 3. The fruitleſſeneſs or barrenneſſe of the womb, and breaſts, is from God, and he is to be ſeen and acknowledged in it, whatever ſecond cauſes there be; For, the Prophet ſuppoſeth here it is Gods gift, give them a miſcarrying womb, &c. 4. A Nations ſin may draw on ſuch ſad times, that in many reſpects it were a mercy, if parents had no children borne, or they died in their infancy, then that their children ſhould live to ſee theſe times, and be expoſed as a prey to ſlaughters, tyrannie, falſe Religion, Apoſtaſy, &c. So ſoon can God imbitter the cup of ſinners mercies, and make the ſad private afflictions of ſome, in loſſe of children, be ſeen to be a mercy afterward; For, ſo much doth this wiſh import, that conſidering the ſlaughter that was to be of their children, v. 13. and other miſeries they were to endure, it were a mercy to give them a miſcarrying womb, and dry breaſts. See Luk. 21.23.

In the laſt part of the Chap. the Lord (as it were, anſwering to the Prophets interceſſion, ver. 14.) accuſeth them for their Idolatry, eſpecially of the calves, which they uſed in Gilgal, among other places, Chap. 4.15. and, 12.11. and that all their Princes who led them on theſe courſes, were Apoſtates from the firſt to the laſt. And therefore he proceeds to threaten, 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 kindneſſe. While he ſaith, all their wickedneſſe is in Gilgal, the meaning is not, 1. That they had no other wickedneſſes but that of Idolatry, but that as their Idolatry was their chiefe and greateſt ſin, and the fountain whence their other wickedneſſe did ſpring; ſo that whereas they pretended to cover all their wickedneſſe with theſe Idolatrous ſacrifices which they obtruded on him; the Lord declares that this was the chief and height of their wickedneſſe. Nor, 2. is this the meaning, that they had no other place of publick worſhip but Gilgal; But whereas they had choſen (and poſſibly now frequented moſt) this place as holy, and more famous then Bethel, becauſe of more recent favours there, in rolling away their reproach, giving them the firſt fruits of the land, and the firſt paſſeover after they came out of the wilderneſſe. The Lord declares that this adds to the ſin, and their ſacrifices were more abominable there, then any where. Whence learn. 1. Not only is Idolatry and corrupting of Religion a peoples chiefe ſinne, and openeth the ſluce to other wickedneſſe: But peoples think, ing to cover their other ſins, and ſtop Gods mouth with externall performances of worſhip, (eſpcially in an unlawfull and unwarranted way of worſhip) doth exceedingly add to the ſin, and become their chiefe guilt; For, thus all their wickedneſſe is in Gilgal, as is before explained. See Jer. 7.9, 10. 2. The fairer pretexts and maskes men have for a corrupt way of ſerving God, and in corrupting Religion, it is ſtill the more odious, and the more men would waſh ſuch a courſe, it will be ſtill the blacker; For, ſo was all their wickedneſſe in Gilgal, which they thought the beſt place, and made u • e of what God had done of old there, as a plauſible pretence to make their Religion ta • e with others, 3. It is a chiefe ſin in people, to meet Gods mercies with 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 paſſe currant. 4. Rulers will not be able to aſſoile people from ſin, by their commanding it, but may well get themſelves challenged as chiefe Apoſtates; For, ſo are they here, all their Princes are revolters. 5. Iniquity doth then become Nationall and land-deſtroying, when it gets up upon the throne, and from thence by authority and example, infects the people; For, ſuch was Iſraels caſe, when they are to be caſt off, their Princes are revolters. 6. Gods judgements may be very ſad on a people, in a ſucceſſion of ill Rulers, who keep up ill courſes till deſtruction put a period to them; For, thus was 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 wickedneſſe, whatever men pretend for it: ſo doth he prove their wickedneſſe in Gilgal, which they made ſo plauſible, from an effect; For (or, therefore) there, or, for the ſins done there, I hated them. 8. Whatever be the Lords pitty and compaſſion through Chriſt, toward his own under their infirmities and daily eſcapes; yet Idolatry and 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 ſtroak is the capeſtone of a peoples miſery, and ſpeakes Gods great anger; Therefore it followeth, I will drive them out of mine houſe. 10. As the former effects of Gods love in outward things, may be cut off from a viſible Church without hope of reſtitution: So the want of theſe will be ſad, however his love in them was little ſeen or acknowledged, while they were enjoyed; For, it is a part of the ſtroak, I will love them no more, that is, give them no more outward proofes of it; for he ſpeakes in their tearmes, who would never think but God loved them, ſo long as they proſpered.

They are further threatned 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. Gods anger and judgements to come upon impenitent ſinners finde but ſmall credit with them and therefore muſt be oft inculcate, as this repetition of former threatnings, teacheth. 2. Such as would have the right uſe of threatnings, would look upon them in their certainty, and as already 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 oft-times provoked ſo to do, even to his own people, who will be bettered or reclaimed by no milder rod; For, ſo doth this example, applied to Ephraim, teach. 4. The natural affection of parents to their children, will plead for no pitty to them at Gods hand, when they deſpiſe the offers of his love, but will help to make the calamity upon their children, ſadder to them; For, I will ſlay even the beloved fruit of their womb, or, the deſires of their womb; that is, their children, which they deſired to have, and delighted in.

The Prophet concludes all this doctrine, with ſubſcribing to Gods ſentence, and recapitulates it, ſhewing that they ſhould be rejected, and made to wander in exile, becauſe they rejected Gods Word, inviting them to return to him. Whence learn, 1. Albeit it be the duty of godly men to intercede in behalfe of a ſinfull and periſhing people, yet they ought alſo to ſubſcribe to the equity of Gods judgements, and acknowledge his juſtice ſhining therein; For, ſo doth the Prophet here • , after his 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 abhorre even his confederate people, when they corrupt them ſelves, and will prove it is ſo, by rejecting them from enjoying his preſence or favour in Ordinances, or wonted mercies; For, my God will caſt them away; the word in the Original imports his abominating of them, and (upon this) his rejecting of them. 4. It is righteous with God, that they who will not reſt nor acquieſce in him, ſhould finde no reſt otherwiſe, or in other things, and that they become vagabonds among Heathens, who do not prize the communion of Saints, or of the viſible Church in her pure Ordinances; For, upon theſe grounds it is threatned 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 controverſie here, becauſe they did not hearken unto him, that is, they contemned his Word and directions, and ſo walked as they liſted; and particularly, they would not hearken to the many meſſages of the Prophets, ſent to reclaim them before the ſtroak came. 6. The Word of the Lord is therefore much 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 ſpake in and by that Word.

This Verſe contains a part of the firſt accuſation, wherein Iſrael is challenged for fruitleſſeneſſe, and bringing forth fruit to themſelves and not to God, and that they multiplied inſtruments of Idolatry, according as they encreaſed in wealth. Whence learn, 1. As the Church in many things doth reſemble a Vine, and particularly, in that they are good for nothing when they are not fruitful, Ezek. 15. and that God takes great paines upon them, Pſal. 80.8, &c. Iſa. 5.1, 2. So emptineſſe is her great and uſual ſin, having not only no fruit, or ill fruit, but emptying, evaniſhing fruit: For, Iſrael is an empty vine, and thus alſo are they (as ſome read the words) an emptying vine, which poure out their ſtrength and the fruits of Gods bounty in empty and vain fruits, as a vine that bringeth forth nothing but branches and leaves. 2. When men improve all Gods paines 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 fruitleſſeneſſe; Therefore it is ſubjoyned, he bringeth forth fruit unto himſelf, that is, they conſume all the fruits of Gods diſpenſations and care toward them upon their own luſts: Men are then indeed empty before God, and (as ſome read the words) their fruit is equal, or, like to themſelves, when the honour of God is not ſo much eyed in their way, as themſelves or their name; when diſpenſations are not improven to make them more for God, and when they are not publick-minded, rather then ſeeking their own things, 3 It is the great ingratitude of men, and a peculiar proof of their emptineſſe and ſelfiſhneſſe, when they are not the more for God, that he is good to them, but do increaſe in wickedneſſe, becauſe of Gods bounty; For, it followeth as a proof of the former, according to the multitude of his fruits, he hath encreaſed the altars, &c. that is, when God ſent him plenty, and made his land fat, he erected yet more Altars to his Idols, and beſtowed more coſt upon his images. 4. Proſperity meeting with wicked diſpoſitions, is very ill to guide, and 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 with-holds ſuch a ſnare from his afflicted people, till their diſpoſitions be more renewed.

This Verſe containes yet more of the accuſation, that they were divided in their hearts, partly betwixt God and their calves; partly, in the matter of their idolatrous worſhip, ſome being for the calves only, others for Baal alſo, as appeared in Jehu's daies; and partly, by civil commotions, as, 2 Kings 15. Unto theſe accuſations the Lords ſentence is ſubjoyned, whereof this is a part, that God would ſhortly convince them of their ſin, and take them with the crime; This he was about to do by his 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 Gods way, it is juſt with him to give them up to ſtart and multiplie diviſions without end in their own way; For, thus alſo, their heart is divided. 3. Civil diſſenſions and commotions are the juſt fruit of mens halting, and declining from Gods way, and of their diviſions in the matters of God and his Worſhip: For, this dividing of the heart, followed upon the reſt. 4. It is no ſtrange thing to ſee men, when they commit groſſeſt ills, yet be very hardly convinced of it, conſidering their wit to defend, and their pretexts to palliate their courſes; and that men by continuing in ſin, do ſtill become more and more ſtupid; For, ſo is imported here, in that God muſt take a courſe to finde them faulty, or, guilty. 5. God hath a ſchoole of judgements and afflictions, wherein he will teach and 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 expence; For, he ſhall break down their altars; he ſhall ſpoile their images, to wit, by the Aſſyrians, as is cleared in the reſt of the Chapter.

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 terrour of Gods threatenings, 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. Mens authority and power will prove no help, nor ſhelter againſt an angry God, and God will prove that it is ſo, by taking them away, when men have moſt need of their help; For, now, we have no King, ſay they. See Pſ. 146.3, 4. 3. As to be without Rulers, is a very ſad ſtroak; ſo it is the juſt fruit of peoples ſin, and of their not fearing God: This not onely the godly ſhould ſee, but even the very wicked may be brought to ſome ſenſe of, Now they ſhall ſay, We have no king, becauſe we feared not the LORD. 4. When men ſee God angry, they will alſo ſee that no change in their outward condition will availe them in trouble, ſo long as their ſin, and Gods anger do continue; Therefore they adde alſo, What then ſhould a king do to us? that is, not only are we deprived of a King, becauſe of our ſin; but though we had one, yet he could do us little good, ſo long as we feare not God.

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

Followeth the Lords ſentence for this ſin, wherein all their confidences are taken from them, in a threatening conſiſting of ſeveral branches. The firſt branch is, the deſtruction of their Idol-calves, which ſhould be ſad newes and matter of fear to 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 calfe publickly erected, they made little ones in their houſes like it alſo, and the Lord declareth all that, ſhould not availe. Afterward in the Verſ. he mentions only one in the ſingular number, (ſhall mourne over it, &c.) to ſhew that they were all of one nature and kinde, and that one ſhould availe even as much as many. Doct. 1. Idolatry is matter of ignominy to any place or intereſt that ownes it; for, it turnes Bethel into Beth-aven. See ch. 4.15. 2. It doth prove the vanity of Idols, that their worſhippers cannot truſt in them, but muſt be ſolicitous and anxious about them in ſtraits; For, ſo were they about the calves of Beth-aven. This ſolicitude differs far from the fear of Gods people about his Worſhip and Ordinances in times of 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 terrour; 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 terrour in enduring the ſiege, when they ſhould hear that their gods in whom they confided, are deſtroyed and not able to help themſelves. 4. Albeit corrupt Worſhip and Religion may ſeem ſtrange at firſt, to them who have been bred up in the truth; yet in proceſſe of time, and being attended with ſucceſſe, it may take with them who are not well rooted; For, whatever Iſrael thought of the calves at firſt, yet now there are the people thereof, (men devoted to them, who) ſhall mourne for it. 5. Such as are eminently employed in, and greateſt gainers by corrupt worſhip, have a ſad day abiding them; Therefore it is added in ſpeciall, that mourning is abiding the Prieſts, (or, Chemarims, of whom ſee Zeph. 1.4.) thereof, that rejoyced on it, or becauſe of it, that is, who led a merry life, becauſe of their attendance on this Idol. See Rev. 18.11, &c. 6. The glory of Idolatry and of a falſe Religion, (being but borrowed and having nothing to commend it, but novelty and ſucceſſe,) will at laſt evaniſh and depart; And God will bring about this by judgements, when no other mean will effectuate it; For, ſo much is imported in this reaſon of their ſorrow, for the glory thereof, becauſe it is departed from it. This will be the lot of all falſe wayes, whereas truth, however men loath it for a while, will ſtill at laſt be found to be lovely, and to have a native unſtained beauty.

In the ſecond branch of the ſentence, it is further threatned, that their calves ſhould not only be taken, and ſo be diſhonoured at home, but ſhould go into captivity, as a preſent to the King of Aſſyria, who had conquered them, and in whom they placed ſo much confidence formerly: Whereby they ſhould have much ſhame of all their mad counſels to worſhip them, and enterprizes to uphold them. Whence learn, 1. It is a further proof of the vanity of Idols, which men ſet up in Gods place, that they cannot ſecure themſelves againſt captivity, and from being diſpoſed of, and triumphed over by Conquerours; For, It ſhall alſo be carried unto Aſſyria for a preſent, &c. See Iſa. 46.1, 2. The difference betwixt this and the captivity of the Arke, is very great; for, (beſide what is marked on v. 5.) neither was the Arke God, nor did God, the ſigne of whoſe preſence it was, loſe any thing by its captivity, but did ſufficiently vindicate and aſſert his own glory. 2. As the Lord hath all Nations ready to be a ſcourge to his ſinful people; ſo in particular, they may expect that theſe whom they look moſt unto, and confide moſt in, 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 peoples affliction, when Conquer ours take occaſion to triumph over their Religion, becauſe they are ſubdued: So much may we learne from this, that it is a part of their miſery that their gods whom they worſhip, ſhall be carried for a preſent to King Jareb. 4. Mens following of their own counſels in the matter of Religion, and their thinking to uphold themſelves in ill courſes thereby, will at laſt end in the ſhame both of projectors and concurrers; Nor will policy hold its foot in Gods matters, or in bearing out men againſt God; For, Ephraim (the great contriver) ſhall receive ſhame, and Iſrael (who concurred with him) ſhall be aſhamed of his own counſel.

In the third branch of the ſentence, it is declared that their King,, in whom they confided, ſhould be as eaſily deſtroyed at the taking of Samaria, as the fome upon the water is blown away and evaniſheth; See v. 3. Learn, 1. A ſtroak upon authority, is a judgement upon a people, and will prove ſo; For, here again it is threatned 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 ſhew, when God begins to plead; For, her king is cut off as the fome upon the water, which ſeemeth to bulk much, and yet evaniſheth ſuddenly and eaſily, as 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

The laſt branch of this ſentence, is partly againſt the places of their idol-worſhip, (chiefly Bethel) and their Altars, which the enemy ſhould pull down and deſtroy, and they ſhould be deſolate and not frequented; as being the place of Iſraels ſin, and not of Gods Worſhip; And partly, againſt the whole body of the people, whoſe miſery ſhall be ſo great, as they will rather wiſh to be ſmothered, then endure the incumbent and imminent evils. Whence learn, 1. The inventions of men in Gods Worſhip, are wicked vanity, and ought to be rooted out, and not purged; and God will ſee it done, if men will not; For, The high places alſo of Aven, (that is, chiefly Bethel, which is become vanity and iniquity; becauſe of them,) ſhall be deſtroyed. 2. Corrupting of Religion, and of the Worſhip of God, is the crying ſin of a viſible Church, and therefore he will not ſpare it; for it is a 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 Countrey deſolate, that he may put an end to corrupt worſhip, and make the places thereof deſolate; For, the thorne and the thiſtle ſhall come upon their altars, to wit, when there ſhall be no 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 looſe, times and lots will be ſo hard, that to die, though in a violent way, would be an eaſe; For, ſo much is imported in this threatening, they ſhall ſay to the mountaines, Cover us; and to the hills, Fall on us, which is alſo the language of men in other times of calamities, Luk 23.30. 5. However men think little of guilt in their ſecure condition; yet when God pleads againſt them by judgements, it will be no wonder to ſee them overwhelmed with horrour and deſpaire, as having no place of refuge, and it being their greateſt terrour to think on looking to God or Chriſt, whom they have ſo much deſpiſed; For, this alſo is imported in this wofull wiſh, that they have no refuge, but what is deſperate, and horrible; See Rev. 6.14, 15, 16, 17.

The third accuſation is, for their conſtancy and exceſſe in ſins That they were guilty of the ſins of their wicked fathers ſince the dayes of Gibeah, (of which, Judg. 19.) whoſe manners they imitate; or, (as the Original alſo will bear,) they are guiltier than in the dayes of Gibeah. This challenge is amplified, that albeit God made their fathers, (at leaſt the body of Iſrael,) to ſtand, and ſpared them, when yet they were guilty of as groſſe abominations as theſe for which they did purſue Benjamin: (witneſſe their Idolatry in Laiſh and elſewhere, Judg. 17. 4, 5, and 18.30, 31.) yet they repented not, nor keeped the impreſſion of that battel, and of Benjamins lot in memory for that end: And ſo was it now with them; they went on in their fathers wayes, and would not be reclaimed by the puniſhment of others. Whence learn, 1. Continuance in ſin through many generations, is a ſad aggravation thereof, and matter of a ſad challenge; And the ſins of a preſent generation, will bring the former ſins of a 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 dayes of Gibeah. See Ezr. 9.7. 2. The longer ſin be continued in, it groweth ſtill the greater and worſe; as being the more hainous, when it is againſt ſo many frequent admonitions and experiences; and ſinners growing ſtill the more impudent the more they ſin; In theſe reſpects the other reading holds true, thou haſt ſinned more then in the dayes of Gibeah. 3. The carrying of a people through trouble, and their ſucceſſe and preſervation in a good cauſe, is no mark of divine approbation of their perſons, being guilty of groſſe ſins; For, there they (that is, their fathers) ſtood: or fought againſt wickedneſs, and were preſerved, and the battell in Gibeah againſt the children of iniquity, (the Benjamines) did not over-take them, that is, they eſcaped the danger, and were victorious, though many of them fell; And yet they ſinned then, wherein their poſterity did 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 peoples hand, with whom he is not pleaſed; and may ſpare a people, not becauſe they are holy, but becauſe he will not deſtroy the face of a Church, which would be, if he proceeded according to their deſervings. 4. It is a very great aggravation of ſin, when people perſiſt in it, without being bettered either by the 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.

Unto this a ſentence is ſubjoyned in two branches; and firſt, The Lord declareth that he hath a purpoſe now to puniſh them, by expoſing them as a prey to the Nations. The amplification ſubjoyned in the end of the v. is made obſcure by the different acceptations of the Original text; They who read it, when I ſhall binde them for their two iniquities, or eyes, (that is, their two calves, which were dear and precious to them as their eyes,) do indeed hold out theſe truths; That their idols were the great cauſe of their ruine; and that delectable and ſweet iniquities will draw out the bitterer plagues; But the Original conſtruction and pointing will not bear that tranſlation. Therefore I adhere to that ſignification of furrowes, which is inſiſted on in the following verſes, not ſecluding that of habitations, which may be alſo pointed at under that Metaphor of furrowes: and ſo the reading is, when they (that is, Iſrael, or the enemies who ſhall be gathered) ſhall binde themſelves in, or againſt their two furrowes. Both theſe come to one purpoſe, that the Lord will thus puniſh them, when they ſhall unite all their ſtrength, and fix themſelves for their own defence, as a yoke of Oxen are coupled together, every one in their own furrow to draw; And more particularly, when they ſhall unite their ſtrength in their two furrowes, or habitations, to defend their Countrey, and the two portions of land which they poſſeſſed on both ſides of Jordan, which were deſtroyed by two ſeveral invaſions of the Aſſyrian, 2 Kings 15.29. & c. 17.6. And ſo on the other hand,, the people and Nations did thus deſtroy them, when they bent their forces againſt theſe two furrowes, or habitations, and drew deep furrowes of trouble upon them one after another, by making them tributaries, 2 Kings 15.19. and by captivating firſt that part beyond Jordan, 2 Kings 15.29. and then the reſt, 2 Kings 17. Doct. 1. Though God ſpare the wicked long, yet at laſt he will puniſh the 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 ſtroak, 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 ſhew no proof of pity, but many evidences of his being well pleaſed with their ruine; See Prov. 1.26, 28. 3. God hath all Nations at his command to convocate and let them looſe againſt whom he will, and to make an holy uſe of their inveterate malice againſt his people, when they provoke him; For, the people ſhall be gathered againſt them, ſaith he, when he would chaſtiſe them. See Iſa. 7.18, 19. 4. Mens conjunction of ſtrength and forces to uphold themſelves in ſinful courſes, and againſt Gods wrath and the inſtruments thereof, will not availe them nor hinder the ſucceſſe of enemies; For, all this ſhall be, when they ſhall binde themſelves in their two furrowes, when they ſhall uſe all endeavours, mens enterprizes againſt them ſhall ſucceed. 5. A ſinful Nation may expect that God will purſue them in every corner, and give them alike ſucceſſe every where: For, they ſhall meet with this in their two furrowes, and come as ill • peed on that ſide of Jordan where the bulk of the Kingdome lay, as they did in the other.

Theſe threatenings are ſweetned with an exhortation to repentance and reformation of their way in tearmes borrowed from v. 11. The exhortation is twofold, to every one of which an encouragement is ſubjoyned, by way of argument preſſing the duty. He exhorts them that they would ſowe the fruits of righteouſneſſe, promiſing to make them reap the fruits of his mercy. 2. That for this end they would cleave up and manure the hard and wilde ground of their own heart, which they had neglected ſo long, and ſo impeded their own ſeeking of God; Upon the amendment whereof, he promiſeth liberally to performe promiſes, to abſolve them from ſin, and to cloath them with Chriſts righteouſneſſe. Whence learn, 1. When the Lord is moſt ſevere in threatenings, we are bound to look on them as containing exhortations to repentance, and promiſes to the penitent, in the boſome of them; for, ſo is here cleared. And if this were hearkened unto, who knoweth what mercy would make of the moſt deſperate perſon or people in the world? 2. The fruits of righteouſneſſe 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 righteouſneſſe, or the duties of righteouſneſſe, not as if that were all their converſion, but as evidences and fruits thereof. 3. Albeit God be not bound to our pains, yet he requireth diligence in penitents; And they muſt be content to performe duties, without looking for preſent fruit of recompence; Therefore is their dutie expreſſed in tearms taken from the painful calling of husbandry, and particularly of ſowing, wherein men muſt wait for the recompence of their labours. See Pſ. 97.11. James 5.7. 4. Albeit the Lord doth condeſcend to have his glory manifeſted in a peoples obedience, and do alſo freely reward it, as if it were of worth to him; yet God doth not ſeek ſervice, becauſe he needeth it, but all the advantage of it, is the mans own who performeth it; For, ſowe to your ſelves, ſaith he. See Pſ. 16.2. 5. However mens walking in wayes of righteouſneſſe, ſeem oft-times to be long forgotten, and lie like ſeed under the clod, which might ſeem loſt; yet in due time, it will reſolve in an harveſt of comfort and free reward; For, ſaith he, ſowe and reap; See Pſ. 126.6. Gal 6.9. 6. 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 Gods mercy, and not their own worth, for obtaining any reward; for, they look to reap in mercy. 7. Such as are thus brought in mercies reverence, mercy will be beſtowed on them; and mercy will be the carver of their portion, and its out-lettings will be like it ſelf, and according to the promiſe; For, it is a promiſe, reap in mercy, or according to the mouth of mercy, that is, according to its verdict and ſentence, and according to the proportion it ſhall carve out, and according to the promiſes which God in his mercy hath made and ſpoken. 8. Men can reap no fruit of any ſeeming diligence, till their hearts, which are hard and unaccuſtomed to any good, be manured and changed, and put in a new and fruitfull frame; Therefore is the other exhortation ſubjoyned, break up your fallow ground, where, in a Metaphor borrowed from plowing, they are tought, that their hearts are as wilde and unaccuſtomed to any good work, as land that is not in uſe of being plowed▪ is hard and ill to plow; and that therefore the more paines muſt be taken upon them, by humiliation, repentance and mortification, to get them put in a frame. 9. Miſſpent time in neglecting or refuſing to ſeek God, ought to be redeemed and will be ſo by all them who are ſenſible of their own caſe; For, it is a reaſon of the exhortation, for it is time to ſeek the Lord, 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 finde him, but he will come over all impediments that they could not get over: (for, he cometh, and that maketh up the diſtance, notwithſtanding all their ſeeking;) So his diſpenſations to them will be liberal and refreſhful; For, he cometh and raineth righteouſneſſe, that is, liberally poureth out bleſſings, and refreſheth them after all their toile, in their wanting and purſuing after him. 13. God will eſpecially manifeſt his refreſhful liberality toward his people, in performing his promiſes which they wait for, and many of them in a ſhowre together, to compenſe long delayes; and in refreſhing them under the ſhadow of Chriſts righteouſneſſe, (which is their chief hope,) and in the rich and ample fruits thereof; for, both theſe are imported in this righteouſneſſe, he will raine righteouſneſſe upon you, both his righteouſneſſe in faithful keeping of promiſe, and his imputed and gifted righteouſneſſe, which is witneſſed by the Law and the Prophets, Rom. 3.21, 22.

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 paines on their own hearts, to bring forth the fruits of piety and righteouſneſſe; They on the contrary took paines enough in ſerving ſin, wherein they wanted not fruit, though it ſhould diſappoint their expectation. This challenge is further amplified and enlarged, by ſhewing what was the fountain and ſpring of all this wickedneſſe: to wit, their carnall confidence in the ſinful wayes and courſes they followed, both in matters of State and Religion, and their confidence in their many valiant men. Doct. 1. Many are ſo perverſe, as they are not only content to live in ſin, neglecting their duty, but they will be at paines and induſtrious to promote ſin, and will trouble themſelves to undo themſelves; So much is imported in this challenge, Ye have plowed wickedneſſe, or taken great paines about it, which ye would not do in your duty, v. 12. 2. Sin is a very fertile weed among the children of men; ſuch as are bent upon it, will ſoon get their hearts deſire of it, and God will give up ſuch as are diligent that way, to an height of impiety as a plague upon them; for, upon their plowing, it 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 ſucceſſe men ſeem to have by it; yet it will prove but vain, and diſappoint them: For, ye have eaten the fruit of lies. Sin, as it promiſeth any thing to the ſinner, is but a lie, and the fruit of it which men ſeem to enjoy, is but lying fruit, and ſuch fruit as beſeemeth a vain and deceiving courſe. 4. Mens carnal confidences are great ſnares to draw them upon ſinful courſes, and are promiſing fruits which will diſappoint them: Therefore it is added, becauſe thou didſt truſt in thy way, &c. Their confidence to bear out in a ſinful way, made them painful in it; and this is inſtanced as one of the fruits of their courſe, which ſhould prove the fruit of lies; and no 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, then 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 wayes; for, ſuch is their ſnare here, which will diſappoint them, Thou didſt truſt in thy way, in the multitude of thy mighty men, that is, when they ſaw their counſels in Religion and State-changes, like to ſtand, and their Kingdome abound with valiant men; then they began to truſt that ſuch a courſe would ſtill bear out, and ſo were tempted to draw more furrowes of that iniquity, though it was but with cords of vanity, Iſa. 5.18.

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 Kingdome ſhould fall by a ſudden and ſpeedy blow. Whence learn, 1. Idolatry and corrupting of Religion, is the great wickedneſſe of a viſible Church, and the cauſe of ſaddeſt judgements, For, So (as is before threatned) ſhall Bethel do unto you, becauſe of your great wickedneſſe, to wit, which is committed there, and under Bethel, the other place of their corrupt worſhip are comprehended. 2. As we are ready enough to ſee inſtruments in our calamities, and ought to acknowledge Gods hand in them: So we ſhould ſee the great influence of our own ſin in procuring them; For, So ſhall Bethel do unto you, to wit, by your provoking of God there. 3. Impenitent Rulers and their Kingdomes may not only be ſore afflicted and waſted, but it may draw at length to utter cutting off, even though they be Gods people in viſible Covenant with him; for, the King of Iſrael, (and the Kingdome with him) ſhall utterly be cut off. 4. God can very ſpeedily and ſuddenly bring about great revolutions and overturnings of Kingdomes; And he would have the greatneſſe 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 ſtroak, as if in a morning before men were awake, an Army or City were ſurprized. And it ſeemes that albeit Samaria endured a three years ſiege, 2 King. 17.5. yet ſome one morning it was ſurprized, and ſo their King and Kingdome came to an end,

THis Chap. begins with a challenge of Iſraels ingratitude. And for this end, the Lord brings to remembrance his favour, and his benefits conferred upon them, and ſubjoynes what their ingrate carriage had been. In theſe Verſes, he calls to minde his love toward them in their infant-condition in Egypt; his preſerving and delivering them out of Egypt, as his adopted children, and as a type of Chriſt; and his ſending Prophets (particularly Moſes,) to call them to obedience, and to 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 croſſe to the directions of the Prophets, and multiplied Idols and Images which they worſhipped. Doct. 1. Ingratitude and walking unanſwerably to many received mercies, is the great and crying ſin of the Lords people and Church, as this challenge teacheth. Unfruitfulneſſe under rods will not be rightly 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 forme them both into a diſtinct and potent Nation, and into a viſible Church for himſelfe; For, Iſrael was a child, or, in an infant-condition, not as yet grown up. No more like to the condition God put them in, when he increaſed and delivered them, and when he exalted and eſtabliſhed them in the promiſed land, then a child is like a grown up man. And at that time, they were not formed in a Church-State, till after their deliverance from Egypt; Which may put us in minde of the mercy of a grown up Church-State, under the Goſpel, and what obligations a perfected reformation layeth upon them who attain to it. 3. Gods love to the Church is her firſt and great priviledge, 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, witleſſe and worthleſſe, then I loved him, and this is the fountain of all his bounty after mentioned, Deut 7.7, 8. 4. The Lord will make his love to his people conſpicuous in their preſervation in a low condition and under much trouble, when he ſeeth 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 magnifie his love in their deliverance from trouble and bondage, not only ſpirituall, but outward alſo, in ſo far as is for their good; For, I called my Son out of Egypt, or brought him out with my invitation, by the Miniſtery of ſuch as were ſent to ſpeak to Pharaoh and them, which I made effectuall: And this was not only a type of the Churches delivery from ſpirituall bondage, but a pledge alſo of his doing great things for his people. See Exod. 12.42. Pſal. 34.19. 6. As the Lord doth oft-times manifeſt his love, and put ſpeciall honour on his people, by putting them to ſufferings and trouble, Jer. 31.20. Heb. 12.5. So he will eſpecially make his delivering of them, proclaime his love and eſtimation of them, and his 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 arme. 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 loines of his parents, and to be manifeſted in due time; And ſo as Levi payed tithes in Abrahams loines, Heb. 7.9, 10. So he came out of Egypt in the loins of his progenitours. 3. As in a type, The carrying of Iſrael into Egypt, and their deliverance from thence, being a type of his exile there, and his return from thence to perfect the work of mans Redemption. It teacheth, 1. That the Scriptures are a great and unſearchable depth, containing far more then our ſhallow judgements can reach or diſcern in them, as appeares in that the lot of Chriſt in his own perſon, is couched under this type. So likewiſe in the Apoſtles inferences on very words, and their being expreſſed in this or that way, as, Gal. 3.16. And from his doctrine on Abrahams Sons, and of mount Sinai, Gal. 4.22, 23, 24, 25, &c. and in many other inſtances. And albeit this be no warrant for men curiouſty to dip into Scriptures, and multiply types and allegories, neglecting the literall ſenſe; yet it ought to humble all in their making uſe of ſuch a treaſure, and lay the pride of theſe who either contemne the ſimplicity of the Scripture, or conceit of their own skill and inſight in it. 2. The Lord hath a great reſpect and eye to Chriſt, in all his great works, eſpecially in his Church; And as this deliverance was great and notable, not only in it ſelfe, but chiefly as it pointed at Chriſt: So ſhould we learn to eſteeme of every thing, according as we ſee Chriſt in it, and as it leads to him. 3. It is a great evidence of the love of Chriſt to his Church, that not only as her head, be ſympathizeth with her in all her troubles; but that in the dayes of his fleſh, he would in his own perſon eſſay what had been her lot, and what ſhe might meet with, that ſo he might experimentally know the heart of a ſtranger, and be a mercifull and faithfull high Prieſt; Therefore did he undergo exile in Egypt. See Heb. 4.15. Doct. 8. It is a great addition to a peoples mercies, when they not only get deliverances, but have Meſſengers ſent unto them by God, to point out their duty, to direct them how to make uſe of mercies, and to put them in mind when they go out of the way; For, it is ſuppoſed here, as a further mercy, that they had men who called them. • . The true touch-ſtone and triall of a peoples thankfulneſſe for mercies, is by their obedience to the Word, and their ſubjection to God ſpeaking in it; Therefore is this the firſt challenge and evidence of their ingratitude, they called them, and they went from them. 10. As God ſpeaking in his Word, doth oft-times get little obedience, even from his own people, to whom he hath been eſpecially kinde, (as this inſtance teacheth;) So when a people do not profit by the Word, their corruptions will be irritate, and themſelves grow ſo much the worſe as pains is taken on them; For, as they called, ſo they went from them, that is, they went openly, and of purpoſe, and in contempt, the quite contrary way. 11. It is Satans great engine to draw men to contemne God and his Word, under pretext of diſreſpect and prejudice againſt the Meſſengers only; And however men palliate their ſin that way, yet in Gods account, that ſame very diſreſpect and hatred of 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 Gods Miniſters and their Miniſtery and Meſſage, is a forerunner of Idolatry, and of defection from the true Religion; Such a temper of it ſelfe is ready to go wrong, and God juſtly plagues ſuch, with giving them up to wilde courſes; For, upon this it followeth, they ſacrificed to Baalim. See Joh. 5.43. 2 Theſſ. 2.10, 11, 12. 13. When men renounce the true God and his way of worſhip, and turne Idolaters, they renounce alſo their owne happineſſe and tranquillity, which they do proclaime by their multiplying of Idols and confidences; For, they had Baalim, in the plurall number, many Idols under that name. 14. Beſide the ſin of groſſeſt Idolatry, in chooſing a falſe god for the object of worſhip; the Lord cannot away with Images, put in any religious State, for repreſenting him, or to worſhip him in and by them; Therefore it is added as another challenge, and burnt incenſe to graven Images, a notable inſtance whereof we have in the golden calfe, wherein they pretended to do ſervice to God, Exod. 32.4, 5.

In this v. the Lord records a further benefit conferred on Iſrael, (which ſeemes to relate to his leading them in the wilderneſſe) in that he directed their way, and tenderly conducted them in it, as a tender parent or nurſe leads a child by the hands, and lifts it up by the armes, and carries it over a rough piece of way. See Deut. 1.31. and, 32.10, 11, 12. Unto this he ſubjoyneth, 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 wilderneſſe. Whence learn, 1. Deliverance from bondage and diſtreſſe is not all that the Church needs at Gods hand; but her way, being delivered, may be ſo dark, and ſo rough, (as uſually Gods way is to fleſh and blood) that ſhe neither knoweth it, nor can walk in it, more then a child in a rough way; For, ſo is here imported, that they needed God to guide the way, and to enable them to go in it. 2. It is the Churches great advantage, that God who delivers her, will not leave her ſo, but will guide and carry her; For, after the former mercy, v. 1. it is added, I taught Ephraim alſo to go; By Ephraim, he underſtands the ten tribes, and albeit all Jacobs poſterity taſted of this mercy in the wilderneſſe, yet here he ſpeakes only of theſe whom he is challenging for the abuſe of it. 3. Such is the Lords tender mercy, as that abuſe of former kindneſſes, doth not alwayes prevaile to withhold what further mercies a people need; He will not alwayes caſt off a delivered people, but add new mercies, to make their deliverance compleat, albeit they have not made right uſe of what they have received; For, notwithſtanding their ingratitude, v. 2. yet he added this mercy. 4 When Gods 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 eaſie; For, I taught them to go, taking them by their armes; Their being alwayes in his hand, and lifted over impediments, might make their path eaſie. Some have found even ſad trials more eaſie then their ordinary walking. 5. It is the uſual ſin and great ingratitude of a people, either to miſtake their own mercy, and account it evill and a cruell lot; or not to ſee and acknowledge Gods hand in it, when they are ſatisfied that it is good; For, but they knew (or conſidered and acknowledged) not that I healed them. Many choice mercies they quarrelled, (witneſſe their murmuring at their deliverance from Egypt, their loathing of Manna, and their repining at almoſt all their lots in the wilderneſſe. See Numb. 17.12, 13.) And they did not obſerve nor acknowledge Gods hand, as became them, in theſe mercies they were convinced of. 6. The Lords recovering of his people after their cruſhes for ſin, and his 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.

To aggravate their ingratitude, the Lord mentions yet further kindneſſe manifeſted to them; in that he drew them to their duty, not by violent means; but by perſwaſions, encouragements and other dealing ſuitable to reaſonable creatures, and by many proofes of his love; And that, as a tender husband-man eaſeth his beaſt, by looſing it from its labour, and bearing the yoke when he takes it off, and laying meat to it; So he had eaſed them and gave them breathings and reſt; after ſome ſhort trials from their oppreſſours, and provided neceſſary refreſhment for them. All which kindneſſe they had abuſed, as here is to be underſtood, and is expreſſely charged upon them in the reaſons of the ſentence, v. 5, 6. Whence learn, 1. Naturally man is ſo averſe from God, and from holineſſe, that he needs to be drawn to it, and to have his inclination wrought upon; as here is imported, I drew them. 2. The Lords dealing with his Church, whether by his Word or diſpenſations, is fitted and ſuitable to man, as he is a rational creature; and ſingularly obliging, except men do even renounce humanity; For, I drew them with cords of a man, that is, ſuch as are fitted to mans temper as he is a reaſonable creature, ſuch as exhortations, promiſes, threatenings, &c. And ſuch dealing as men uſe to oblige others to them thereby. 3. The love of God, whether offered in the Word, or manifeſted in diſpenſations, doth lay on ſtrong bands obliging us to duty, and it is an hainous aggravation of ſin, when it is committed againſt love; For, it adds to the challenge, that he drew them with bands of love, evidenced in his revealed Covenant, and many ſweet diſpenſations; and yet they would not be perſwaded. See Cant. 8.6. 2 Cor. 5.14. 4. The Lords people are not to expect, that becauſe he loveth them, therefore he will keep off trouble, when they need it, nor ought troubles to hide a ſight of his love from his people, whatever fatherly diſpleaſure they read in them; For, ſo is ſuppoſed, that notwithſtanding thoſe bands of love, they had ſometime a yoke on their jawes, which yet did not prove that his love did ceaſe. 5. The Lord will alſo manifeſt his mercy to his people, in giving them eaſe after their toile, and breaking the yoke of their oppreſſours, whatever be in the way; For, ſuch was his great mercy here, I was to them as they that take off the yoke on their jaws, or above their jaws, that is, by lifting it off their neck, and over their head and jawes. See Pſal. 12 5.3. 6. It is alſo a very obliging and convincing mercy, that our food and 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 Oxe) and brought it to their hand. See Pſal. 127.1, 2.

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

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

The firſt part of this v is by many taken as a further threatning, that they ſhould be in ſuſpenſe, and anxiety, being preſſed on every hand becauſe of their backſliding from God. Which though it be a truth in it ſelfe, Deut. 28.66. and the word doth alſo ſignifie to be in ſuſpenſe; yet the Originall conſtruction will not beare this interpretation, for it is not becauſe of, but to backſliding. Therefore I underſtand it, with the tranſlation, as a ſecond accuſation againſt Iſrael, for their backſlidings, to which they were ſo prone, that their inclination and courſe did ſtill hang, ſway and bend toward it. And if they were at any time in ſuſpenſe and doubt about their courſe, (as the word alſo imports) yet all that but tended to more Apoſtaſy, and teſtified their inclination to it in that no ſuch heſitation ſtopped their courſe. This generall challenge is more particularly confirmed in the end of the v. from the ill entertainment they gave to the Meſſages ſent by Gods 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 bent to backſliding. See Chap. 6.4. 2. Mens hanging ſometime in ſuſpenſe, and having ſome inclinations to returne, will neither double out their point againſt the power of corruption within them; nor will it 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 Gods people, is their backſliding from God and communion with him; which draweth on all other Apoſtaſies and defections: And every backſliding of the Church, in duty or worſhip, is a backſliding from God, in ſo far as men thereby, do renounce his prerogative to be the ſovereigne Lord, to preſcribe their duty, and the way of his own ſervice; and do renounce theſe wayes and means, wherein only communion with God is to be found and intertained. In theſe reſpects it is challenged that they backſlide from me, ſaith the Lord. 4. God will not forget a backſliding peoples intereſt, and pretences of intereſt in him, to aggravate their ſin; For, it adds to the challenge, my people are bent to backſliding. It cannot but grieve God, when theſe whom he hath chooſen to be his peculiar people, and hath put them in poſſeſſion of ſpeciall favours, and gained their conſent in part, do recede from him as unworthy, and do chooſe husks whereon the world feeds, as the only deſirable portion. And it is a ſad caſe, when all a peoples priviledges and 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 diverſe and many who called them;) So by the entertainment that is given to the Word men may trie whether they have backſliden or not, or whether they be perſiſting in it, or turning from it; For, by this is the charge of Apoſtaſy and bentneſſe in following it, proven, in that they obeyed not the call, though they called them, none at all would exalt him 6. When the Lord by his Word reclaimes his people from their backſliding, it is not becauſe he needs them, who is glorious and high in himſelfe, but for their own advantage; For, he called them from theſe baſe things which drew them away, to the moſt high. 7. We are never free of backſliding but when God is moſt high to us, and in our eſtimation; and when he is exalted in our hearts, and in our 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 quarrell, that it is univerſall; For, none at all would exalt him, but all refuſed the call. Though it may be alſo underſtood and read, together they exalted not, that is, not only with one conſent they refuſed, but they joyned not in that work; as indeed want of union is a ſpeciall mean of carrying on backſliding and defection.

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 repented, and as men who repent uſe to do. Doct. 1. The provocations of the viſible Church may be, and oft-times are ſo great both in themſelves and by reaſon of many aggravations of ingratitude and backſliding, as to deſerve utter extirpation, like Sodom and Gomorrah; For, ſo is imported, that it was juſt to make them as Admah, and ſet them as Zeboim. See Iſa. 1.10. Ezek. 16.48. It is but a needleſſe curioſity to enquire why he mentions theſe two Cities, and not Sodom and Gomorrah, and therefore I paſſe it. 2. Not only doth the Churches ſinne deſerve much; but it is no eaſie matter to hold off the extremity of execution, when after long forbearance ſin is ſtill continued in; For, ſo is imported here, that only ſtrong afflictions in God prevented the extremity of deſolation; They were at this brink of miſery, though they little conſidered it. 3. Whatever be the deſert and danger of the ſinfull people of God, yet no trouble can take effect againſt them, unleſſe God permit and let it out, and actively concurre in it; For, whatever their ſin was, yet they could not be plagued, till he give them up and deliver them, to the will and power of enemies; yea, till he make them as Admah, and ſet them as Zeboim. See Deut. 32.30. 4. When the Church hath put her ſelfe in a wofull plight by ſin, there is nothing to ſtep in and interpoſe for preventing what is deſerved, but 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, &c. And this he layeth before them, that at leaſt, they would ſtudy to ſee their need of mercy. 5. Mercy in God toward his ſinfull people, as it cannot be hindered by the greatneſſe of their ſin; So it can put a ſtop to deſerved judgements; For how ſhall I give thee up, &c. Saith he, mine heart is turned within me, &c. He can finde reaſons againſt his own proceeding in juſtice againſt them, taken from himſelfe, when they have nothing to plead, and there is no cauſe of it in them: And can argue that mercy is free, and goeth not by the rule of deſerving, and therefore may be extended to the moſt unworthy. And albeit it be an act of his ſovereignty in free-grace, thus to reſpect a people going on in ſin; and therefore ought not to be preſumptuouſly reſted on by the impenitent: Yet as that cannot hinder it to be ſhewed even to them; So it may be an encouragement to them who are driven ſenſibly to need his mercy. 6. The greatneſſe of Gods mercy toward his people, is ſuch as all the affections of parents toward their children, are but ſhadowes of it, and he who is the unchangeable God, will do all for them that can be expected from a parent, whoſe anger is overſwayed and changed into pity; For, ſo much do all theſe expreſſions point out, How ſhall I give thee up? doth import, that his fatherly 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 tearmes borrowed from among men) do import what abundance of ſtirrings of love are in his heart toward his ill-deſerving people; and how all things that might prevent that ſentence, were kindled and muſtered up within him, that it might not come to execution and effect. 7. It is a ſpeciall evidence of Gods magnified mercy toward Iſrael, that whatever condition they be put in, yet they are never dealt with as Sodom and Gomorrah, nor totally conſumed, without hope of reſtitution or recovery; For, that is the ſcope of this whole v. which is further explained in the following purpoſe.

In the next place, the Lord comforts them by expreſſe 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 deale 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 ſouldiers, who ſpoile and ſpoile again, ſo long as there is any thing to take; but he will deale like a mercifull conquerour, 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 confirmes from ſome reaſons. 1. Becauſe he is not an implacable man, but a mercifull unchangeable God. 2. He is in the midſt of them as his elect and choſen people, and holy in his promiſe to perpetuate the elect of the ſeed of Abraham, throughout all generations. Whence learn, 1. Gods mercy interpoſing on the behalfe of ſinners, doth produce not only good wiſhes, but reall effects unto them; For, here unto the former ſtirring of his bowels, an expreſſe promiſe is ſubjoyned, to ſhew that he not only (as is uſuall with men) pittied, and could not help them but that his pitty produceth reall help. 2. Gods mercy toward his ſinfull people doth not ſee it fit to keep off all effects of his diſpleaſure, or leave them altogether unpuniſhed; For, the promiſe is only, I will not execute the fierceneſſe of mine anger, which imports he will execute it in meaſure. See Jer. 30.11. Albeit the Lord do pity them, yet it concerneth him to vindicate his own holineſſe, and to promote their good, by afflicting them in meaſure. 3. When a ſinful people are under ſaddeſt temporal judgements, yet ſo long as they are in the land of the living, they are bound to reckon that their condition might be yet worſe, if all Gods juſt diſpleaſure were let out: For, notwithſtanding all that was to come on Iſrael, as we ſee it accompliſhed this day, yet it is imported it had been worſe, if he had executed the fierceneſſe of his anger, and returned (with ſtroak after ſtroak) to deſtroy Ephraim, and entered into the city. See Lev. 26.18, 21, 24, 28. Iſa. 9.12, 17, 21. 4. The Lords moderating of deſerved judgements, if it were but to preſerve a people from being utterly conſumed, is a great proof of Gods mercy, and ought to be acknowledged as ſuch; For, this is held out as a fruit of his kindled repentings, I will not execute the fierceneſſe of mine anger, I will not return to deſtroy Ephraim, &c. See Lam. 3.22. That this may be well diſcerned, 1. We would not only ſee what we ſuffer, but conſider what we deſerve. 2. We would take up the dreadfulneſſe of the fierceneſſe of anger againſt ſin, and how much mercy it ſpeaks, and how it proves him to be God, that he doth ſet any bounds to it, and that he doth not purſue with ſtroak after ſtroak, till he ceaſe to be, but lets us ſubſiſt under our ſaddeſt condition. 3. Though we be readily imbittered under preſent troubles, and that we are not rid of them, even by 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, mans pity and mercy may be exhauſted, were it never ſo great, but God is infinit; pitiful and merciful, men may for a time be ſo totally tranſported with anger, as to do that which afterward they will repent of; but he is the Lord, not ſubject to ſuch perturbations: Man may change, and his love turne into hatred; He is the Lord and changeth not: Man may think it diſhonourable to agree with, or ſpare an inferiour, when he ſtoops not to him; God is ſo far above the creature, as he may when he will, think him below his indignation, and magnifie his mercy upon him: and man in his executing juſtice, is a creature, and bound to a Law which he may not tranſgreſſe; but God is Sovereigne, and hath mercy on whom he will: Upon theſe conſiderations it is that this is ſubjoyned as a reaſon of the promiſe, and ground of their encouragement, for I am God and not man. 6. The Lords relation to, and intereſt in a people, may ſtand unaltered, when yet he doth becauſe of ſin, ſmite them with ſore judgements, drive them into exile, and keep them long ſo under ſad diſtreſſe; For, ſo is held out to Iſrael, that 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 Holineſſe as a pledge of the ſtability of his Covenant, even when he afflicts moſt ſharply, Pſal. 89.35.

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 ſparrowes 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 ſubjoyned to the former, doth teach. 2. Converſion unto God is the dawning of this fair day, and here his purpoſe of good begins openly to manifeſt it ſelf toward theſe whom he hath long preſerved; For, this is the firſt viſible 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 where-ever he commands, in doing or ſuffering; and he will be a guide and captaine to ſuch; For, ſo is their converſion deſcribed. They ſhall walk after the LORD. 4. When a people turne 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 roare like a lion, not only by the voice of the Goſpel working upon Iſraels hearts; but ſhall manifeſt himſelf to the terrour of the world, who will be alarmed by the converſion of Iſrael, and their appearing on the ſtage again. 5. The dreadfulneſſe of God ought to work even upon his converted people, to affright them from neglecting duty, and to make them tender-hearted before him; For, when he ſhall roare, the children ſhall tremble from the Weſt. They ſhall tremble as a bird, and as a dove, that is, the dreadfulneſſe of God ſhall not only make them with reverence flee to him, but ſhall make them afraid to ſit Gods call, inviting them to return, (as appears) to their land, whatever difficulty there be in the way. 6. The Lord will not loſe his ſcattered people, and eſpecially Iſrael, but will ſeek them, and finde them to do them good, in whatſoever corner they are; For, from the Weſt, out of Egypt, and out of the land of Aſſyria, that is, in all quarters▪ he will finde and bring them to reſtore them. 7. The Lord is ſufficiently able to ſettle his people in their wonted 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.

In this Verſe (which agreeth beſt with the beginning of Chap. 12.) we have the third part of the Chap. Wherein the Lord rejects Iſraels and their Rulers excuſes, whereby they thought to cover their faults in Religion and converſation. Theſe they made a pretence of before God, that they might prevent plagues, and they did caſt them up to the Prophets when they threatned; but the Lord declares them to be but falſe and deceitful pretences. And to aggreage their ſin, and vexe them the more, he commends Judah, at leaſt for having a lawful Kingdom in Davids poſterity, wherein they ruled with Gods approbation: And that in the matter of preſcribed worſhip in Religion, they were faithful as became Saints, keeping the faith and Religion received from their religious anceſtors, and keeping the true Prieſthood. This commendation is given to Judah, not only becauſe they ſtill clave to their lawful Magiſtrate, but even in the matters of Religion, though at ſome times they revolted in much, yet they were ſo yet, to wit, when Iſrael revolted, they had not 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 dayes of Hoſea's Miniſtery, 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 leſſe notice of it, or abhorreth it the leſſe; To prevent this, the Lord returns to wonted challenges after the former promiſes. 2. Evil courſes in a land, ordinarily begin at the Rulers, and what they are, that the people do prove; For, what Ephraim is guilty of, that the houſe of Iſrael joyn in. 3. When men go furtheſt wrong, readily their courſes will not appear to themſelves in their worſt colours, nor will they let them be ſeen ſo to others, but will 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 juſtifie their courſe. 4. Such pretences are dangerous plagues to men, and a cauſe of Gods controverſie; eſpecially when they dare preſent them to God, as ſuch as he will approve, and becauſe of them not plague their courſes, and when they hinder the Word from taking effect; For, it is a challenge, they compaſſe me about with lies, which may be underſtood, either as Gods ſpeech complaining that by theſe they would (as it were) beſiege and keep him in from plaguing of them; or the Prophets, whom they would hinder from uttering threatenings 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 mens deceiving of themſelves; and as they bear no weight before God, ſo they will diſappoint the ſinner in end; Therefore whatever they accounted theſe courſes to be, yet God by his Prophet 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 peoples ſin and ditty, when they go wrong, and yet are ſo far from being ſeduced by others, that they have a contrary example from them; For; this addes to Iſraels ſin, that they did all this, when Judah yet rules with God. 7. The holding up, and continuing of civil government according to Gods appointment, and the rules of his Word, is a commendable duty; and it is a peoples great ſin when it is otherwiſe; For, it is Judahs commendation, he ruleth with God, not only many of his Rulers act for God, (which is a preſage of good to a Land:) but the way of Government is lawful and approven, wherein Iſrael failed. 8. It is the duty of ſuch as do embrace the true Religion, to be in reality Saints, that they may reap the fruit of Religion, and adorne their profeſſion; For, it is the commendation of their progenitours, who 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 Judahs 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 ſheweth that this was commendable in it ſelf, and that in this they had out-ſtripped Iſrael. And when he ſaith, he is faithful with the Saints, his meaning is not to juſtifie every thing as imitable, becauſe it is in a Saint, or Saints, as if their infirmities were all to be licked up: But his meaning is to ſhew that Judahs Religion, as it was in the firſt place aggreeable to the rule; ſo it was followed by their progenitours, and tranſmitted by them as ſuch: neither of which Iſrael could alleadge for their way, though they gloried in their Progenitours, as much as Judah.

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 tearms, of feeding on winde, (an empty thing, which may fill, but cannot feed,) and following the Eaſt-winde, which was tempeſtuous and noiſome in theſe Countreys, Gen. 41.6. Iſa. 27.8. Jon. 4.8. and partly, in more proper tearmes, calling their courſes lies and deſolation. Whence learn, 1. It is no unuſual thing to ſee men abound in empty and falſe hopes, whereby they may (as they think) hold up their own hearts againſt wrath and the threatenings of the Word; For, ſo doth Ephraims example teach. 2. Carnal confidence in humane helps and confederacies, is one maine hinderance of the words working upon people, and a prop to deluded and wicked men; For, ſuch was Ephraims hope in particular. 3. Men are naturally ſo averſe from God, that they will ſpare no paines or expence to keep them out of his reverence, and will turne 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 expence, a Kings 15.19. & 17.3. and to ſecure himſelf yet more, oile (which was very excellent in Judah, 2 Kings 20.13.) is carried into Egypt, on the other hand, to buy their peace. And all this is, that he may ſecure himſelf without turning to God. 4. Upon due conſideration, men may finde that they have no leſſe pains by going out of Gods way, then if they had kept in it; but that Gods way, as it is undoubtedly the ſureſt, ſo in many reſpects it is even the eaſieſt courſe; For, when Ephraim goeth wrong, he muſt follow after, and earneſtly purſue his courſe; he muſt dayly increaſe, though it were but lies, and he muſt hire Egypts kindneſſe with oile, and the Aſſyrians not without a preſent. Whereas turning to God, however it be altogether contrary to nature, yet it doth not impoſe ſuch bondage and toile upon men. 5. When men are given up to place their reſt in ſinful confederacies and carnal confidences, ordinarily they prove alſo perfidious in their pactions and Covenants; For, ſuch alſo was Ephraims way, They do make a covenant with the Aſſyrians, to be ſervants to them, as it is, 2 Kings 17.3. and yet oile is carried into Egypt, in a clandeſtine way, to borrow help in proving falſe to the Aſſyrian, as is cleared, 2 Kings 17.4. 6. Whatever carnall hopes men do reſt upon, yet they are but empty and deceitful, and will prove ſo, let men eſteem of them as they will; For, they are but winde and lies. That which is ſaid of Idols, Iſa. 44.20 will prove true of all ſuch confidences. 7. Such as would deceive God with faire ſhewes, and vain pretences, are juſtly plagued with diſappointment in theſe courſes they chooſe unto themſelves; For, they who compaſſed the Lord, or his ſervants with lies, ch. 11.12. do now feed on winde, and 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 ruine; For the winde proves the Eaſt-winde, and their lies, deſolation. And ſo it was verified, for not only did they impoveriſh themſelves with preſents and gifts; but the Aſſyrians were Ephraims ruine, and the Egyptians not only helped them not, but their ſeeking to them drew the Aſſyrians upon their tops, 2 Kings 17.4, 5.

To terrifie Iſrael the more, he declareth that he hath a controverſie with Judah alſo, though better then they; which he will plead, as well as he will puniſh Iſrael (who deſcended from Jacob, and gloried in that title) according to their wayes and doing. Whence learn, 1. Such as do promiſe unto themſelves impunity, becauſe ſin is general, and others imbarked in it with them, will meet with a diſappointment; And all the advantage that the general over-ſpreading of ſin affords, will be that it provokes God the more, and that every ſinner ſhall get more company in the calamity; For, this was one of Iſraels refuges, that Judah alſo was not very good, and in particular, that they were now and then following theſe confederacies, as the Scripture makes clear. And this the Lord refutes by this threatning. 2. Whatever God approve of in people, that is right, either in publick managing of affaires, or external way of Worſhip; yet he both ſeeth, and will puniſh the ſins of their converſation, which are not anſwerable to theſe; For, albeit Judah be commended, ch. 11.12. yet becauſe of their failings in daily practice, The Lord hath alſo a controverſie with Judah. 3. The Lord is ſo impartial and tender, as that however every ſin deſerve extreameſt judgements, and he will not ſpare any; yet he will meaſure out his ſtroakes and diſpenſations according to the degree of peoples ſin, and their obſtinacy in it; For, he hath a controverſie with Judah, which imports that the proceſſe was but yet in pleading, by the Word and more gentle corrections, and that he would not ſo ſuddenly deſtroy them; whereas for Iſrael, he will puniſh Jacob, &c. 4. The Lord will not be deceived, nor ceaſe to proſecute a controverſie, becauſe of faire titles which men pretend to, when yet their wayes are not anſwerable; For, though they were Jacob, all whoſe children were of the bleſſed ſeed, (as it was not with Abraham and Iſaac,) and therefore as good as Judah; yet the Lord will puniſh Jacob according to his wayes, according to his doings will he recompenſe him.

Having mentioned Jacob in whom they gloried ſo much, he takes occaſion to relate what was Jacobs deportment and ſucceſſe; partly, that he might invite them to imitate him, in hope of like favours; and partly alſo, that it might be ſeen how juſtly he did accuſe and ſentence them, for being no way like to him, as appears from the reſt of the Chap. In this relation he points at three Hiſtories concerning Jacob; The firſt is that of his conception and birth, Gen. 25.22, 26. where in the very wombe, he took his brother by the heele, (whence alſo he got his name,) as ſtriving by a divine inſtinct, for the bleſſing. It imports, 1. A divine inſtinct and inclination put in Jacob in the very wombe, to ſtrive with his brother for the Birth-right and Bleſſing. And teacheth, 1. The favour of God and his grace are ſo far from being conferred according to mens merits and works; that the Lord not only chooſeth his own from eternity, and before they have done good or evil; but doth alſo ſometime prevent them with his ſanctifying grace in the very wombe; as here appeareth in Jacob. See Jer. 1.5. Luke 1.44. 2. It is a great bleſſing, and a double mercy, when the Lord not only conferreth grace upon a ſinner, but doth it timely, and makes them his from the wombe to the grave: as here he did to Jacob. This doth prevent much bitterneſſe 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 out-ſtrip them in deſiring ſpirituall bleſſings, For, it was about this that Jacob was moved by inſtinct, to contend with Eſau. 2. It imports, that however Jacob was not able by ſtrugling to prevent Eſau's being the firſt-borne, and ſo likely to get the Birth-right and Bleſſing; yet this ſtrife in the very birth, preſaged, that in Gods purpoſe he was preferred, and that he ſhould be advanced to be the root out of which the Church and bleſſed Seed ſhould ſpring. And it teacheth further, 1. Where our endeavours fall ſhort, yet they are not to be given over, expecting that free-grace will make it up; For, Jacob ſtrives ſtill, even when Eſau is coming forth before him, as an evidence that grace would make up his diſadvantage. 2. As Jacob had his dignity and priviledges by gift; ſo it beſeemed his poſterity ill to boaſt of it, and abuſe it; And as grace beſtowed that on him after much wreſtling, ſo it was their duty not to reſt formally upon it, but to entertain it as he got it: So much would he teach Iſrael from this example of their Father Jacob.

The ſecond Hiſtory pointed at, is recorded, Gen. 32. wherein, being afraid of danger from his brother Eſau, he wreſtled with God by prayers and teares, ſtriving for a bleſſing, and obtained it. It teacheth, 1. The choiceſt mercies of the people of God come oft-times unto them after ſad afflictions, wraſtlings and terrours; for, ſo doth Jacobs experience teach. 2. Difficulties, when they encounter us, would not be given way unto, but ſet againſt; for, ſo doth Jacobs practice teach, who fell a wraſtling when he was in danger. Diſcouragement and lying by, will ſerve for nothing, but to make difficulties more inſupportable. 3. The beſt way of managing difficulties, is to ſee Gods hand in letting them out, and to begin at him, by wraſtling with him for his favour and bleſſing, as the compendious way to prevaile with men in what trials they may have a hand in; For, ſo did Jacob overcome all his difficulties by having power with God, &c. See Gen. 32.28. 4. God will give unto his weak ſervants ſtrength in ſtriving with him, anſwerable to the task he puts upon them; yea, he who is Omnipotent and invincible, will condeſcend ſo farre, as to let them prevaile over him in his own ſtrength, when he ſeemes to reſiſt and be oppoſite unto them; For, by his ſtrength (to wit, which God had given him,) he had power with God, yea, he had power over the Angel, and prevailed. Gods appearing as a partie doth not portend a foile to the poor ſinner who wraſtles with him, though he be Omnipotent, and they weak. 5. God is therefore eaſie to be prevailed with, becauſe his people have not to do with God, ſimply conſidered in himſelf, and in his diſtance from the creature, but with God in the Mediatour Chriſt; For, it is with the Angel (or Meſſenger of the Covenant, Mal. 3.1.) who is alſo God, that Jacob had to do, and therefore had power, and prevailed. 6. Supplications and prayers are the great prevailing Ordinance with God in wraſtling; For, thus did Jacob prevaile, he made ſupplication unto him, and thus did Chriſt leave us a paterne, Luke 22.44. 7. Such as wreſtle with God by prayer, muſt have their heart broken and melted before God, and preſſed with their great need; For, it was Jacobs true magnanimity, that he wept and made ſupplication.

The third Hiſtory, (wherein chiefly Gods mercy and gracious bounty toward Jacob, appeared) is, Gods appearing to Jacob at Bethel, firſt when he fled from his Fathers houſe, Gen. 28.11, 12, &c. and again after his trouble at Shechem, Gen. 35.1, 2, &c. At both which times God manifeſted his minde to him in things concerning not only himſelf, but his poſterity, and namely, in making promiſes concerning the Church to come of him. Whence learn, 1. The Lord will finde, and be found of his people, when they are little expecting it, as, Gen. 28.16. and when they are in great diſtreſſe, as Jacob was by reaſon of the ſlaughter of the Shechemites, Gen. 34.3 • . with 35.1. yea, and when they came to him after they have failed in duty, and forgotten their former vowes and obligations; as Jacob had forgotten his vowes made to God the firſt time, Gen. 28.20, 21, 22. till upon occaſion of his diſtreſſe, God calls him to go again, Gen. 35.1. In theſe reſpects it is ſaid, he found him in Bethel, which may be underſtood both of God, who prevented Jacob by a viſion the firſt time, and with a call the ſecond time; and of Jacob, who found God there, when he ſought unto him. 2. Gods comfortable interview and intercourſe with his people, is by his Word, wherein he is to be ſought and found; For, there he ſpake. 3. Gods manifeſtations and revealing of his minde of old, ſerves for the uſe of the Church in all ages; For, ſaith he, there he ſpake with us, as if they had been there preſent, becauſe what was ſpoken concerned them. This was eſpecially true in Jacobs caſe, to whom the promiſes were not perſonal only, but chiefly for his poſterity. But it is alſo of general verity, that as the Church is much concerned in mercies and preſervation granted in former times, whereby they alſo are preſerved, who otherwiſe had not been; and therefore ought to rejoyce as one body with the Church, and as if they had been there, Pſ. 66.6. So the promiſes made to the Church of old, belong to the preſent Church, and particular perſons in their need, as if they had been firſt ſpoken to them, Joſh. 1.5. with Heb. 13.5. Heb. 12.5.

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

The Lord having thus exhorted them, he proceeds in the reſt of the Chapter to ſhew how little theſe exhortations had taken, and how unlike Jacob they were, for all their glorying of him. This he doth in two articles of accuſation, to every one of which a ſentence is ſubjoyned. The firſt article hath two branches, whereof the firſt is, that Ephraim, or Iſrael was ſuch a merchant, or follower of the world, as looked liker a Canaanite then an 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 poſſeſſours of that land. See Amos. 9.7. 2. The love of riches is a great ſnare upon men, and drawes them on courſes contrary to their profeſſions and obligations, for, being a merchant, by covetouſneſſe in that calling, he became a Canaanite. See 1 Tim. 6.9, 10. 3. Men are then exceſſive in the love of riches, when they will not wait on God, expecting his bleſſing on the lawful uſe of a lawful calling, but do uſe ſinful ſhifts; And particularly, when they dare uſe deceit in bargaining, and in weights and meaſures; for, in this he is a Canaanite, the ballances of deceit are in his hand, that is, he perpetually ſtudieth to deceive, and not only likes it, but dares practiſe it. 4. Such as dare u • e deceit, will not ſpare to oppreſſe where they have power, and when ſecret deceit doth not bring in gain enough; yea, even in deceitful trading there is oppreſſion, by taking advantage of theſe they deal with, their neceſſity, or want of skill, to take from them what is not right. In theſe reſpects, deceit, and to oppreſſe are joyned together; and the ſame word ſignifieth both. 5. Love to ſin is a great aggravation of it, and it is horrid, when men not only deceive and oppreſſe out of love to wealth, (though as they pretend, unwillingly, if they could be rich otherwiſe,) but uſe of oppreſſion draweth to the love of it alſo, as well as of wealth by it; as accounting it their grandour to be terrible, or on the like conſiderations; Therefore it is added, he loveth to oppreſſe.

The ſecond branch of the accuſation holdeth forth Ephraims 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 ſucceſſe, that ſince he was rich, therefore there was no iniquity in his way; or that (as the word will read) there is no puniſhment of iniquity to prove that there was ſin in his labours, and therefore, why would they condemne what God countenanceth? And indeed, proſperity in ſinful wayes is an old ſnare, hindering men from heeding challenges, or Gods anger becauſe of them. 2. As confirming his innocency with a profeſſion of deteſtation of ſin; They ſhall finde no iniquity, for that were a ſin, or, I abhorre it as a vile ſin. And indeed, ſome may be ſo groſſely hypocritical, as to pretend to great hatred of that, which they act with delight: and others, by going on in ſome ſins, may be drawn to act that which formerly they abhorred, and may be doing that upon the matter, and in practice, which they think they abhorre much in contemplation. Many would ſtartle much at the charge of Atheiſme, or denying of God, who yet in practice do ſo daily, Pſal. 14.1. Tit. 1.16. But the word in the Original is not ſo emphatick, as to bottome this interpretation. Therefore I look upon it with the Tranſlation, as an extenuating of his fault, which was challenged, that however poſſibly in attaining to riches, he had uſed ſome fine and handſome trickes and conveyances, yet the Prophets ſhould finde no groſſe iniquity, to be charged as expreſſe ſin, or that they needed to keep ſuch a ſtir about it. Doct. 1. Wicked proſpering men ordinarily adde unto their oppreſſion and deceit, a glorying in themſelves, not acknowledging God in what they acquire; For, Ephraim ſaid, I am become rich, I have found out ſubſtance. 2. Gainful ſinnes are ſuch as men will not eaſily be convinced of, nor turn from, ſo long as they have carnal comforts to ſtop the mouth of conſcience, and to be a buckler againſt the importunities of Gods Servants; For, when they were challenged, Ephraim ſaid, Yet I am become rich, though they boaſt me with Gods diſpleaſure. 3. Wicked men their great eſtimation of riches, makes them very ſticking to what may acquire them, and to pleaſe themſelves therein, though it be ſinful; For, he accounted it ſubſtance, and found out as a precious jewel, and with much paines; and therefore not to be ſleighted. 4. It is alſo another cauſe why men take not with challenges for the wayes of their acquiring wealth, that they look on theſe courſes as their calling and occupation, which therefore none ought to reprove, as if a lawful calling could juſtifie every miſcarriage in proſecuting of it; For, this is another pretext, it is my labours, the word ſignifieth toile unto wearineſſe, and Ephraim thinks that his diligence in his calling, ought not to be reprehended. 5. Wicked men are ſo far from eying of God, or putting their own conſciences to it, to judge of their way, that if others cannot ſee nor accuſe them of a fault, they think they are well enough; For, ſo reckons Ephraim, they ſhall finde none iniquity, &c. that is, the Prophets, and theſe who challenge them; which though it had been true, (as it was not,) had been but ſmall ground of peace, ſo long as God or their own conſcience might challenge them of ſin. 6. Handſome conveyances of ſin, by fineneſſe of wit, is a great ſnare to many, by concurring with other cauſes, to hide the ill of their way from them; For, ſo doth Ephraim ward off all challenges, they ſhall finde none iniquity that were ſin. 7. It is alſo a dangerous ſnare, and an evidence of a corrupt diſpoſition, when men make diſtinction of ſinnes, ſo as not to be troubled ſo long as they avoid what is more groſſe and palpable ſinful; For, ſo doth Ephraims apology inſinuate, that ſo long as they could finde none iniquity that were ſin, he would not be troubled for leſſer things.

Followeth the Lords ſentence for theſe ſins ſo defended, which is conveighed in the boſome of a promiſe of mercy to the godly; Wherein he declares that as of old he ſent them into Egypt, and did keep them in a wilderneſſe, after he had delivered them from thence; and yet gave them ſuch an iſſue at laſt, as was worthy of a yearly remembrance in the ſolemne feaſt of Tabernacle: So, ſince they had forgotten that mercy, he will again caſt them out of the land; and yet at laſt will gather and bring them back 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 liberall. 2. Defended ſin, and particularly ill purchaſe, when men will not ſee the evil of it, ſhall be refuted by ſtroakes; and taking away not only of ill purchaſe, but what they had beſide with Gods approbation: For, ſo much doth this threatening of exile, and caſting them out of the land, teach. 3. As Gods peculiar intereſt in his people, is the cauſe why he will not ſpare their faults, Amos 3.2. So he would not have ſaddeſt and juſtly deſerved ſtroaks looked on as his renouncing of his intereſt, but that he mindes to keep it ſtill; For, I that am the Lord thy God will do this, becauſe I am thy God; I will ſmite, and will be thy God though I ſtrike. 4. The longer God hath manifeſted an intereſt in a people, and the more gloriouſly he hath appeared for them, the more cauſe hath he to ſtrike when they ſin, and the more confirmations have they, that he will not caſt off when he ſtrikes: For, ſaith he, I am thy God from the land of Egypt, gloriouſly delivering thee from thence, and proving my ſelf thy God ſince that time. And therefore juſtly do I correct thy 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 ſtroakes will be all dipped in love; and ought to be looked on as making way for, and ending in new proofes of love; For, ſaith he, I will yet make thee to dwell in tabernacles, where he giveth them the firſt ſight of their exile and diſperſion, in a promiſe of making them keep feaſts in 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 ſatisfie them therewith, and cauſe them to rejoyce 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 proofes of his love to his people, which as forgetfulneſſe of them, draweth on new trouble; ſo being in trouble, they give ground of confirmation of faith for what he further promiſeth: For, I will make thee to dwell as in the dayes of the ſolemne feaſts, imports not only that the former mercy now forgotten, behoved to be revived by a new mercy after a ſtroak, but that the one might be a pledge to the other.

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 alt • rs no better then ſo many heaps of ſtone gathered from off the land, and ſo many teſtimonies (as heaps of ſtone were made uſe of for witneſſing of old) of their departing from Gods appointed 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 performe their worſhip in: For, therefore did they chooſe Gilead, where Jacob got a proof of love in his deliverance from Laban,, Gen. 3 • .47, 48. and Gilgal, where they entered the promiſed land, Joſh. 4.19. and where the Covenant was 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 ſolemne adminiſtrations and ordinances, wanting an inſtitution, are but common things, and ſo much the baſer that they are ſo abuſed; For, they ſacrifice but bullocks, and they are ſo ſtill. 5. Idolatry and corrupt Religion will never ſatisfie the mindes and conſciences of men; as their endleſſe multiplying of theſe courſes, when they forſake the rule, witneſſeth; For, their altars are as heaps, or many of them. 6. Multitudes of Altars, or 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 furrowes of the fields, becauſe they had but one Temple, one Altar, and one Prieſt-hood appointed of GOD.

The ſecond branch of the accuſation, is a challenge for their vain gloriation in their Original, while they ſleighted the grace of God which exalted them. They looked on themſelves as excelling all Nations for Nobility of kinde according to men, and to the fleſh, forgetting what root they did ſpring from: and that Jacob their Father being a ſtranger with his Fathers in the 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 wilderneſſe only by the Miniſtery 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 kindeneſſe 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 priviledges, do readily ſwell with conceit, as if God could not get a people beſide her: Yet if ſhe keep her Original in minde, ſhe will ſee cauſe to glory in nothing but in grace alone; For, ſo much do theſe examples teach. 3. The Lord may lay them very low by afflictions, whom yet he will advance, and may traine them up under the rod, and prepare them for theſe intended mercies; For, ſo much did Jacob finde in his flight and hard ſervice, (when Eſau who had ſold his birth-right is proſpering,) and Iſrael in Egypt, and the wilderneſſe. See Deut. 8.14, 15, 16. 4. A good wife is one of the chief of mens external bleſſings, and a favour that cannot be dear bought; And it is the duty of wives ſo to carry themſelves, as they may not be eſteemed of only for the great 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 extream dangers, and can preſerve them (as they will need preſervation) after deliverance, that ſo they may glory in him only: For, by a Prophet (without any viſible power) the Lord brought Iſrael out of Egypt, and by a Prophet was he preſerved. 6 Whatever eſtimation ſecure and profane men may have of a Miniſtery, yet they are Gods notable inſtruments for the good of his Church, as they alwayes finde in a day of diſtreſſe: For, by mentioning a Prophet, as the inſtrument of Iſraels deliverance and preſervation, he doth upbraid their ſleighting of Prophets now, though of old they had ſtood them in ſo great ſtead.

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 Kingdome 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 kiſſe the calves, as a certain ſigne of reverence performed to them. This multiplying of Images more and more, points at the growing ſuperſtition of the people, who albeit at firſt they had the calves only at Dan and Bethel, yet afterward they not only chooſed Gilgal, Gilead and Beerſheba, (as is before marked,) to be 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 ſinne not ſoon abandoned, eſpecially where it ſeemeth to ſerve and uphold an intereſt; for, therefore do they ſtill cleave to the calves and their images, when Baal is put down. 2. Idolatry may in proceſſe of time become univerſal, and a peoples choice who were not ſo willing to it before; for, they, that is, all the people with Ephraim, do this. 3. Impenitencie after corrections, and Gods moderating of them doth highly aggravate ſin; for now, after they are in a manner dead, and yet God hath kept them from 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 hainous, 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 terrour in the end; for, their molten images are idols, and do repreſent or bring to remembrance no other thing, however they pretended to make them in remembrance of the Lord who brought them out of the land of Egypt, 1 Kings 12.28. and the ſame word that is rendered idols, ſignifieth terrours alſo, becauſe they prove ſo in end. 6. Such as are not reclaimed from idolatry by corrections, but do perſevere in it, will readily grow worſe and worſe; for, now they ſin more and more. Not only do they bewray more obſtinacy and maliciouſneſſe in following that ſin, which before might be masked with a pretence of ignorance and infirmity; but they multiplie that ſin, and have made them molten images, beſides what they had before. 7. It will alſo aggreage the ſin of idolatry, that they are ſo hot upon it as they will ſpare no expence to promove it; for, they made them molten images of their ſilver, and were laviſh enough that way. 8. Mens leaning to their own skill and prudence, rejecting Gods counſel and revealed will, is the falſe principle and rule that begins and carries on all corruption in Religign; for, they made idols according to their own underſtanding. They followed their own fancie and skill in making and multiplying of them to further their devotion, as they thought. 9. It doth bewray the brutiſhneſſe of idolaters, that they do worſhip theſe things, whereupon themſelves, or others inferiour to them, confer all the excellencie they have; for, all of it is the work of the Craftſmen. Mean artificers do put the ſtately ſhape upon their idols; and yet they do worſhip them. 10. Commands of authority do not take away the ſinfulneſſe of idolatry, but it doth rather adde unto it, that ſuch iniquity ſhould poſſeſſe the throne; for, this challenge, that they ſay of them, Let the men that ſacrifice, &c. may be underſtood of their Rulers enjoyning this ſigne of reverence, when men came to offer ſacrifice; See, Pſal. 94.20. 11. Mens 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 peoples mutual up-ſtirring one of another to performe this, as an addition to the ſin. And this may very well conſiſt with the former, that as their Rulers gave out a wicked command, ſo the people yielded prompt and ready obedience, and ſtrengthened one another in it. 12. God doth not judge of idolatry only by conſidering mens intentions and heart in what thay do; but there is an external idolatry which he abhors alſo, when a religious act of worſhip is performed immediately, to ſome object ſet up in a religious State, however the worſhipper pretend to direct it by that mean unto God; for, here he condemnes kiſſing of the calves, (which was a ſigne of reverence, either when they kiſſed the object it ſelf, or brought their hand to their mouth and kiſſed it, in token of religious obſervance, 1 Kings 19.18. Job 31.27.) as an idolatrous act, whatever they pretended their intentions were.

The deſtruction threatened for this ſin is held forth under foure ſimilitudes, of a cloud, and the dew evaniſhing before the Sun, as chaffe driven away before the whirlwinde, and of 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 ſtroaks inflicted do not amend a people, the Lord hath yet more to let out, even till they be utterly conſumed; for, beſide all that had been inflicted, v. 1. he hath yet more here. 2. Nothing will be able to ſtand out againſt an angry God; all that the creature can oppoſe may be compared to fraileſt things; yea, and many 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 ſhewes of a flouriſhing condition, will not guard againſt Gods hand; for, ſo much alſo do theſe ſimilitudes teach, a great cloud over-ſpreading the skie, and abundance of dew watering the earth, ſeem to promiſe much, but they ſoon paſſe away before the Sun, chaſte lying ſecure among grain, is ſoon driven by a whirlwinde, and great heaps of ſmoke going out of a chimney, do ſoon ſcatter and evaniſh; and ſo ſhould their condition prove. 4. Judgements on impenitent ſinners; will come ſwiftly and violently, and will bring utter deſolation; ſo much further do theſe ſimilitudes teach; the cloud and dew is ſwiftly gone, the whirlewinde violently drives the chaffe, and all of theſe do utterly evaniſh.

The third deſtroying ſin, (and an aggravation of the ſin of their idolatry, as appears from the way it cometh in, Yet I am the Lord, &c.) is, their ingratitude. Concerning which he 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 then they had found their idols ſince; for in their deliverance from Egypt, he had proved himſelf their God by many ſignes and wonders; yea, that Covenant made with Abraham, was after that 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 confirme them in this, he did ſolemnly own them for his people, providing for them in the wilderneſſe, where their meat could be furniſhed only by miracle, v. 5. Doct. 1. Whatever courſe the declining people of God follow, yet upon due trial they will finde, that never courſe thrave with them ſo well as Gods way; for, ſo much doth this rehearſing of ancient kindneſſe, being laid in the balance with their preſent condition, teach. 2. The greateſt of bleſſings that can be conferred on a people, is to be owned as Gods peculiar people in Covenant with him: for, this is the fountain of all, I am the Lord thy God. 3. When God is confederate with a people, he will prevent them in their low eſtate, and will prove his intereſt by deeds, as their need requireth. for, I am thy God from the land of Egypt, not only ſince that time, but then in a remarkable manner, when he reſpected them in their bondage, and by a glorious deliverance proved that he was their God. 4. God who is confederate with his people, will alſo renew his Covenant when they have forgotten it, and fore-faulted their right to it; for, his being their God from the land of Egypt, doth alſo point at the renewing of the Covenant on Mount Sinai, ſhortly after they came out of Egypt, which was Gods great mercy, conſidering what they had been in Egypt, Ezek. 20.7, 8. 5. When mercies are manifeſted, and a Covenant 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 finde none to prove a God unto them, but he: but it relates chiefly to the inſtructions given them upon Mount Sinai, and to the Law publiſhed with the Covenant, the firſt command whereof is the ſame with what is here. 6. The great duty that lieth on a confederate people, and theſe who have reaped the fruits of Gods bounty, is to be engaged to God as the only true God, their only delight, and refuge in all neceſſities, and engaged to the true Religion wherein his Name is profeſſed and acknowledged; for, this is the ſumme of that direction, Thou ſhalt know no God but me, or acknowledge none but him; See, Pſal. 81.8, 9, 10. 7. God doth not ſeek a people to acknowledge him, becauſe he needeth them, but becauſe they will never do ſo well; they will finde no God but him, and they will finde him delighting to be a Saviour; which none elſe can do, nor any thing without him; for, ſo much is imported in this reaſon of the direction, to acknowledge none but him; for, there is no Saviour beſide me. 8. When God hath entered in Covenant with his people, he will prove his all-ſufficiency, and engage them yet more to be his, by his conſtant care of them in their progreſſe; for, ſo did he engage them in the wilderneſſe, after he had entered in Covenant with them; I did know thee in the wilderneſſe, &c. 9. Mercies are therefore ſweet (how common ſoever) to the Lords people, becauſe they come to them by ſpecial providence, and are an evidence of his owning them as his; and this doubleth the obligation on theſe who are ſo dealt with; for, it is the ſweet and obliging ſight he giveth them of his dealing in the wilderneſſe, I did know thee, or take ſpecial care of thee as my people. See, Pſal. 31.7. 10. Gods care and providence is moſt conſpicuous to his people, in their ſtraits and wanting condition, that ſo mercies received at ſuch a time may be yet more obliging; for, ſo is declared here, I did know thee in the wilderneſſe, in the land of great drought; where not ſo much as a drink of water could be had but by miracle

In the next place we have their part and carriage toward God who had been thus kinde to them, to wit, that being brought out of the wilderneſſe to the good land, they were ſwelled with pride and forgat God. Whence learn, 1. Gods owning and caring for his people will end in a good iſſue, when he ſeeth fit, for, theſe whom he knew in the wilderneſſe, v. 5. come at laſt to get a paſture. 2. It is the fault of Gods people, that they take too well with proſperity and deliverances; and do fat themſelves therewith, and let looſe all their luſts to ſatiate themſelves; for, according to their paſture, ſo were they filled, which imports not only Gods bounty in giving them abundance, but that they minded no more but to fill themſelves with it. See, Deut. 32.15. When this is conſidered, it needs not to be thought ſtrange, if God oft-times withhold ſuch a lot from his people, Prov. 30.8, 9. 3. The great ſin and evidence of abuſed proſperity, is pride and loftineſſe of minde, and that men do not become the more humble that mercy is let out unto them; for, they were filled, and their heart was exalted: See, Deut. 8.12, 13, 14. Pſal. 73.6, 7, 8, 9. 4. Pride under 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.

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 wilde beaſts upon them. Whence learn, 1. Ingratitude and proud forgetfulneſſe of God, do draw on violent, mortal and deadly ſtroaks of deſtruction; for, he will becauſe of theſe ſins rent the caule of their heart, (after which a man cannot live) and devoure them there, (that is, preſently after he hath killed them) or ſwallowed them up, as a beaſt doth his prey; ſo that they ſhall not be to be found as a Nation. 2. All the dreadfulneſſe of the creatures put together, is but a ſhadow and reſemblance of the fierce anger of God againſt incorrigible ſinners; for, look what is in a Lion, a Leopard, and a Beare and it is all here, and much more. 3. It is one ſad fruit of ſin, and making God an enemy, that he will, as it were, lie in wait to take all advantages of ſinners to undo them, which is not only ſad, that he who watcheth over his people for good, ſhould be provoked thus to do, but he will ſoon reach the creature, when he thus lets out his diſpleaſure; therefore, ſaith he, as a 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 Beare that is bereaved of her whelps: as her being bereaved makes her more cruel to any ſhe meets with, Prov. 17.12. ſo ſhould they finde the bitter fruit of bereaving him of themſelves, to whom he had let forth ſo much love. 5. The wrath of God can arme all creatures againſt ſinners, and make men cruel like heaſts in executing his vengeance; for, the wilde beaſt ſhall teare them, may be underſtood, both that enemies ſhould be beaſtly cruel againſt them, and that even wilde beaſts ſhould be let looſe upon them, either in their own land, or when they were going from thence into exile.

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 Soveraign Judge be the principal efficient of all calamities, yet a peoples deſtruction is of themſelves, and their own procuring; for, O Iſrael, thou haſt deſtroyed thy ſelf. 3. God hath many teſtimonies of his kindneſſe to plead for him, that he is not to be blamed for his peoples deſtruction, however they oft-times quarrel; therefore doth he adde, but (or, becauſe) in me is thy help, that is, I dealt bountifully with thee, till thou by ſin provokedſt me to do otherwiſe, and therefore thy deſtruction is of thy ſelf. 4. It may adde to a peoples guilt and miſery, that they have not only undone themſelves, but have overturned a glorious and happy condition wherein they were put by God, ſo much alſo may this, as it relates to the preceding purpoſe, import, and may be looked on as a challenge, that they brought all that good 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 miſerie on men, but there is help in God for it, and ſo he will prove to his people; for, ſo much alſo doth this hold out, as it relates to the following purpoſe, that he (who alone could) would yet help them after they had deſtroyed themſelves.

Followeth the ſecond way of proving that concluſion, v. 9. which is taken from his moderating their deſerved ſtroakes; his ſhewing mercy under them, and giving an iſſue from them. And this doth prove, that however they had undone themſelves, yet he would help them. The firſt proof and evidence hereof is in theſe verſes, wherein he promiſeth, that when their Kings and Princes, (whom they ſinfully ſought, and whom God gave in 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 then he would prove himſelf a King and Helper. This that is related here hath indeed ſome alluſion to that of the peoples 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 ſetled in the Lords chooſing of David and his race: and the Lord is now only ſpeaking to the ten tribes; therefore it ſeemeth rather to point at Iſraels defection from Davids race, and their getting Kings in anger, which were (for moſt part, and particularly the laſt of them) cut off for a judgement on that people. Doct. 1. Men may ſin very hainouſly 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 Davids 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 holineſſe; for, I gave thee a King, to wit, when he did intimate his purpoſe concerning Jeroboam, and let them ſucceed in their courſe of defection, yet no way 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 Gods way, they will meet with wrath in every condition, whether they have or want their Will; for, I gave thee a King in mine anger, and took him away in my wrath. It was wrath ſtill whether they had or wanted him. 5. A way which is accurſed in the beginning, will be yet more accurſed in its end, for there was anger in giving a King at firſt, but wrath or hot diſpleaſure in taking him away; Partly, becauſe the removal of one, did but make way for a worſe oppreſſour: and partly, becauſe the cutting off of many of them was accompanied with the ruine of many of the people: and the Nation was cut off with the fall of the laſt King. 6. All the courſes and carnal policies that men can follow, will not avail them in the leaſt againſt Gods diſpleaſure; for, though they ſought a King and Princes, that they might be a ſtately Monarchie, yet where is there any other that may ſave thee in all thy Cities? they could finde none any where that might ſo much as help in one City. 7. When all refuges have failed the Lords ſinful people, yet he remains able and willing to ſupply what 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.

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

Gods helping of them in thir extremity, is held forth in a promiſe of delivering them, when they ſhall be as men dead and in their graves: and of his triumphing over death and the grave, to the utter undoing of their power; of which purpoſe toward them he declareth that he will never repent: This promiſe, (together with Iſa. 25.8.) is applied to Chriſts giving a compleat and full victory to his people at the reſurrection, 1 Cor. 15.54, 55. Partly, becauſe this deliverance is a notable pledge of that; and partly, becauſe that ſpiritual promiſe is included here, to be performed (as well as the other) to penitent Iſrael, who flee to Chriſt for reconciliation and ſalvation, as many of them will do, when the Lord ſhall open their graves, and bring them out to embrace the Goſpel. Doct. 1. The troubles that come upon Gods people for ſin, may bring them ſo low, as to make them like dead men lying in their graves; for, ſo is imported here, that they are under death, and the power of the grave; See, Ezek. 57.11. all this is but little to the full deſert of ſin, if God ſhould purſue it in ſtrict juſtice, and even the Lords people may be driven to this, before they be put from their carnal confidences to draw to God. 2. A peoples being dead and buried under calamities, is neither an argument that God will not help them, nor any impediment to his Omnipotency to do for them, but they may be as near help then, as when their trouble is leſſe; for, I will ranſome them from the power of the grave, I will redeem them from death. See, 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 ranſome and redeem them from the grave and death, that is, becauſe a real ranſome is paid to divine juſtice for the elect among them, and becauſe he hath a purpoſe to give unto theſe a compleat victory over death at laſt; therefore he redeems or delivers all of them from their deadly difficulties, that they may participate of the means which do promove theſe ſpiritual ends. Compare. Mic. 4.10. 4. The Lord will not only preſerve a people in whom he hath intereſt, under trouble; or ſimply give them deliverance from it, but will deliver them by the utter deſtruction of the means and 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 Iſraels 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 ſhewed of old unto Iſrael, and more particularly to be fulfilled at their Converſion are not able evidences and pledges of Gods 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 confirme faith, and the hope of a future reſurrection. 8. As Gods purpoſes of mercy toward his Elect are immutable and unchangeable: ſo alſo are his purpoſes concerning the raiſing up and Converſion of Iſrael as a Nation; therefore is it ſubjoyned to this promiſe concerning them; repentance ſhall be hid from mine eyes; that is, not only will he plague death without pity, but generally he will never repent nor change this purpoſe of raiſing them up. See, Rom. 11.28, 29.

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 joyned 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 termes, that however both for number, power and riches, he was above other tribes; yet God ſhould ſend the enemy like a tempeſtuous winde, which parcheth up the moiſture of the earth, and makes it barren, to cut off his proſperity to the very root, and to bereave him of what he delighted in. Whence learn, 1. God hath all lots in his hand, to make one perſon or people increaſe and be fruitful above another, as he pleaſeth; for, Ephraim (as his name imports) is fruitful among his brethren, according to Jacobs prophecie, Gen. 48.19. See, Pſal. 75.6, 7. 2. Such as are moſt advanced by God in outward things, do ordinarily ripen moſt for ſtroaks; for, fruitful Ephraim by his carriage draweth this judgement on himſelf. 3. Mens proſperous condition, or Gods bounty toward them of that kinde, will not avail them, when they ripen for judgements; for, though he be fruitful among his brethren, an eaſt-winde ſhall come. 4. Judgements for ſin will look very boiſterous and dreadful-like, eſpecially to the guilty conſcience; for, it ſhall be an Eaſtwinde, which was tempeſtuous in theſe parts, and a winde from the wilderneſſe, where windes rage moſt, or, whence the Aſſyrians came. 5. Judgements will be the more ſad, when God is ſeen a party in them, and that this tempeſt is the winde of the Lord, not only a great winde (as this phraſe often imports the greatneſſe of a thing) but raiſed by him to purſue them. 6. Though the proſperous condition of ſinners may ſeem to be ſuch as will never faile, as if it were a ſtream fed from a ſpringing fountain, yet wrath from God will ſoon reach the bottom of all theſe, and utterly ſtrip the ſinner; for, his ſpring ſhall become dry, and his fountain ſhall be dried up. 7. Pleaſures 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 ſpoile the treaſures of all pleaſant veſſels, or, ſtuffe: He ſhall take away what they treaſured up, as of moſt worth, and to be kept in greateſt ſafety.

Secondly, the ſame ſentence is given out in more proper termes, againſt Samaria the chief City: wherein is threatened, that becauſe of ſin, it ſhould be totally laid deſolate by the cruel enemy, and ſacked by the ſword, without any mercie, even to Infants and women with childe. Whence learn, 1. Chief and eminent places are ordinarily chief in provocations, and 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 Gods controverſie 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 hainous is their ſin; for, this addes to the quarrel, ſhe hath rebelled againſt her God, See, Iſa. 58.1, 2. 5. It is righteous with God not to reſt ſatisfied with ſpoiling the wealth, or laying deſolate the 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 childe ſhall be ript up. Infants, even in their mothers belly have in themſelves ſufficient guilt to deſerve ſuch judgements, and ſo they may be inflicted without any imputation to God. But in this ſtroak, the Lord would have us chiefly look to the deſert of that preſent generation, and their Parents.

This exhortation doth hold forth, partly, the original and riſe of Iſraels converſion and repentance, which is Gods effectual upſtirring of them unto it; for which end he leaveth the exhortation on record, to take effect in due time. And partly, a deſcription of their repentance, together with the reaſons & motives therof; ſome whereof are imported in their name, and the names and titles which God taketh to himſelf here; and ſome are expreſſed, taken from the prejudice they had ſuſtained by their ſinful wayes. Doct. 1. Kindneſſe betwixt God and his people, doth alway begin on his ſide, even after they have provoked him; For, here he followeth them with an exhortation to returne, before they 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 ſtirre them up effectually, and make theſe arguments and motives effectual upon them, as appeareth from the promiſes that are ſubjoyned: And therefore they who are not wrought upon by this mean, would conſider how deſperate that ſpeaks their 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, returne (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, returne to J • hovah See Jer. 2.13. 6. It may alſo encourage to this exerciſe, that ſuch as turne to him, will finde that their ſin, and a long tract of judgements upon them, hath not made void a Covenant-intereſt in God; for, ſaith he, returne to thy God, that relation ſtands ſtill. 7. Such as do rightly believe an intereſt in God, will be kept from preſuming, and will be afraid to provoke him to forefault their right; For, ſo alſo doth the argument run, if be be thy God, then returne. 8. Sinne doth abaſe a people, and bring them down from their dignity, both in it ſelf, and in the ſad and 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 forlorne 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.

Followeth a direction from God how to proſecute repentance, and what to ſay unto him when they turne to him. They are directed, 1. To pray for removal of ſin, and for gracious acceptance, or getting of good. 2. To engage themſelves to offer praiſe, and to renounce their former carnal and ſinful confidences. 3. To profeſſe their perſwaſion of Gods 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 turne to the LORD, ſay unto him, &c.] Learn, 1. The Lord requireth that a penitent and turning people make much uſe of prayer, as the mean to remedie and finde eaſe of their grievances; Therefore doth he direct them here to that exerciſe. 2. The Lord requireth that not only a penitents inward man ſhould be 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 Gods 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 abhorre theſe who draw near him with their lips, when they remove their heart farre from him, Iſa. 29.13. yet they wo are ſenſible of the backwardneſſe of their heart, ought not to ſtay away becauſe of that, but ſhould come if it were but with words to God, to ſeek of him that he would give them more to bring unto him: So much may be gathered from this, Take with you words, albeit they could command no more. 5. Gods humble people may be alſo ſo 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, ought to have their face toward God, and in their practice endeavour ſtill to be turning more and more to him; For, ſaith he, Take with you words, and turne to the Lord, ſay unto him.

From the firſt branch of the petition, [Take away all iniquity, wherein they pray for removal of ſin] Learn, 1. The true penitents care and ſolicitude is chiefly about ſin, how to be rid of it; Therefore they complain of it in the firſt place as the chief burden. And indeed where guilt remaines, 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 zeale of true penitents is not partial, but ſtrikes againſt all ſin, greater or leſſer, more or leſſe beloved; For, they pray, take away all iniquity. 3. Men may be truly penitent for ſin, when yet they cannot get themſelves rid of it; yea, when a penitent is moſt convinced, he cannot remove either the guilt, or power, or penall effects of ſin, till God interpoſe; Therefore are they put to God with it, take away all iniquity 4. God is alſufficient to remove ſin, and will do ſo to the penitent, according to his promiſe. He will pardon the guilt of it, will ſubdue the power, and purge the pollution of it by degrees; till once for all he give a compleat victory, and he will remove the penall 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 Gods power to do this, but is in effect a promiſe, that he will grant this ſuite, which himſelf puts in their mouth, as the following promiſes make clear.

From the ſecond branch of the petition, [and receive us graciouſly, or give good] Learn, 1. It is of Gods graciouſneſſe that the penitent ſinner is pardoned, and when ſin is pardoned, it is ſtill grace that receiveth the penitent; Therefore it is ſubjoyned according to the tranſlation, and receive us graciouſly. 2. Man is an empty creature of all good, and any good he hath is from God; So much doth the other reading teach, and give good. The word doth indeed ſignifie to take, or receive good; but 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 Gods hand, or that any thing they get will be good unto them; Therefore it is ſubjoyned to the former ſuite, as following upon it, Take away all iniquity, and do good. 4. When a penitent hath fled to God through Chriſt for remiſſion of ſin, they may 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 ſuite alſo, and do good.

From the firſt engagement, to offer praiſe, being heard in their requeſts, [ſo will we render the calves of our lips] Learn, 1. Praiſe offered up through Chriſt, from an humble heart, is the ſubſtance of the ceremony of thank-offerings; Therefore is it called the calves of our lips, as being the ſubſtance of theſe calves and other beaſts that were offered up. See Pſal. 69.30, 31. Heb. 13.15. 2. Gods hearing and reſpecting of penitents 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 glorifie God by mercies when they ſhall receive them, it is an argument that God will hear and grant; For, ſo are they taught to plead, Take away all iniquity, &c. ſo will we render, &c. See Pſal. 9.13, 14. 4. As men muſt employ their tongue as their glory, as well as their heart in Gods praiſe; ſo they who make conſcience of praiſe, will eſteem but meanly of their performance before God, as 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 &c.] wherein they renounce carnal confidences in forreigne 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 bent againſt particular ſins, ſuch as they have been moſt addicted unto and guilty of; ſo much appeareth in their reſolving againſt theſe courſes, which had ſo oft miſled them. 2. Praiſe muſt be joyned with new obedience, and a thankful ſenſe of Gods mercies will excite men thereunto; Therefore is it ſubjoyned to the former engagement, Aſhur ſhall not ſave us, &c. 3. Men are naturally endleſſe in falſe refuges, when they renounce God; For they run to Aſhur, multiply horſes, and ſay to the work of their hands, Ye are our gods. 4. All theſe are but vain confidences when theſe who lean to them have moſt need; And a penitent will ſee them to be ſo, and renounce them as ſuch; For, they engage themſelves to 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 fatherleſſe findeth mercy.] Learn, 1. It is the Churches lot to be very deſolate and Orphan-like in the world; For, they are driven to look to the lot of the fatherleſſe. The cruelty of men puts them oft-times in this condition, and God permits it to be ſo, that they may be fitted for mercy. 2. Gods compaſſion and the ſweet 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 fatherleſſe will finde mercy. 3. The confidence of Gods reſpect to his humble people, would be cheriſhed by the needy and penitent, to encourage them to come to him, and call upon him; For, it is a reaſon why they thus come to God, for in thee the fatherleſſe findeth mercy: wherein they are directed to have, and profeſſe their truſt in him. 4 Such as would comfortably lay hold on God in their need, ought to make mercy their claime; Which as it is let out to the unworthy, and ſuch as do deſerve ill: So the faith and apprehenſion of it may ſweeten their thought and meditation on all his other attributes unto them; Therefore 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 fatherleſſe findeth mercy.

Followeth Gods anſwer to this prayer which he will put in the mouth of converted Iſrael; wherein he removes and anſwers all their doubts, in ſeveral promiſes. And firſt, for the matter of iniquity, (for the removal of which they had prayed,) he promiſeth to heal their back-ſliding, in its guilt, pollution, and effects, (though the laſt of theſe be more expreſſely 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 turnes away his juſtly manifeſted anger, and is pacified toward them. Whence learn, 1. Gods giving of a ſpirit of prayer, is a ſure pledge of a good anſwer; for, what he directed them to ſeek, v. 2. now he grants. See Rom. 8.26, 27. 2. The great ſin of the Church, is Apoſtaſie and defection from her profeſſions, 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 Apoſtaſie hath a complex of many ſins and provocations in it; and partly, to teach, that if the worſt of ills do not hinder Gods help, nor are above his cure, far leſſe will ſmaller ſins ſtand in his way. 4. Sin doth bring a wound and ſickneſſe upon the ſinner; It is a loathſome diſeaſe which debilitateth ſtrength, cauſeth paine and anguiſh, if the ſinner were ſenſible; and being continued in, it tendeth to death; For, back-ſliding muſt be healed. 5. The wound of ſin is above the ſinners own cure, till God take him in hand; For, it is God who muſt heal back-ſliding. 6. Apoſtaſie requireth not only the power of God to cure it, and to reclaime 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 launce the ſore, as the back-ſlider may ſee the evil of his way, and not be ſecure or preſumptuous though God recover him; and yet ſo to ſupport the patient with cordials and encouragements, as a ſight of his caſe make him not heartleſſe, and drive him further away; For, the word imports to play the skilful Phyſician in healing back-ſliding. 7. God is an able and skilful Phyſician for ſuch diſeaſes; and to the penitent he will give a proof of his skill in curing back-ſliding; the guilt of it, by a pardon; the pollution and power of it, by ſanctification, and putting his fear in their heart, Jer. 32.40. the anguiſh and pain of it, by giving them his peace; and the effects thereof, by removing judgements in his time and way; For it is his expreſſe promiſe, I will heal their back-ſliding. 8. Such as are truly convinced and penitent, will ſee no worth in themſelves, wherefore God ſhould do them any good; But the more penitent they are, the more will they ſee the need of free-love; Therefore do they need this promiſe, I will love them freely, to ſecure all other promiſes unto them. 9. As the love of God is the great encouragement of the humble ſinner, and the fountain of Gods bounty toward him; So it is his great advantage, that this love is free in it ſelf, and in its effects, as being the love of an alſufficient God, who needs not, nor can be hired by the creature: So that no objection of worthleſſeneſſe in the creature, can hinder him to look for that which is free; Therefore it is held out for their encouragement, I will love them freely, ingenuouſly, without guile, and liberally, as it beſeemeth a rich and infinit God to communicate himſelfe. 10. Where ſin is unrepented of, there is anger from the Lord which ſhould be chiefly looked to and laid to heart in afflictions; for, ſo is imported, that anger had been upon them, under which all their afflictions are comprehended. 11. The Lords former diſpleaſure manifeſted in ſad effects, will not hinder the manifeſtation of his free-love to the penitent; and upon repentance, anger will be turned away out of every lot by Gods free-love: Therefore it is ſubjoyned, for mine anger is turned away from him; where he giveth this both as an evidence and aſſurance of his love toward them, becauſe the controverſie is now ended; and therefore they need not doubt of his love. 12. Iſrael, to whom theſe promiſes are made, is ſometime ſpoken of in the plurall 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 recompenced.

In the next place, God anſwers their ſuite 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 kindes do by dew and rain. What this may point at of the temporal proſperity of Iſrael, and their being ſo rooted and fixed in it, as no oppoſition ſhall prevaile againſt them, I leave to the Lord by his performance to expound. But certainly it holds out the flouriſhing, beautifull and ſure eſtate of the Church of converted Iſrael, and the 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, alter the diſconſolate and deſolate eſtate of a Church, or particular perſons; For, all theſe promiſes are oppoſite to former curſes denounced againſt them, (as, ch. 9.16. and 13.15. and elſe-where) which now he promiſeth to turn into contrary bleſſings. 2. God anſwereth the prayers of his needy people richly, and ſo as may commend his love and fulneſſe; for, in anſwer to their ſhort petition, do good, all theſe promiſes are made. His knowledge of our caſe, and his love to us, is infinitly beyond any skill or love that is in our ſelves. See Epheſ. 3.20. 3. Iſrael will yet be made to revive and flouriſh, and Gods bleſſing will make that Nation not only become a Church, but proſper in that ſtate; For, this promiſe is expreſſely made concerning them, who have now ſo long time layn under the ſad effects of the formerly denounced threatenings. 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 compleat and perfect bleſſedneſſe of a people or perſon who abides under the drop of Gods influence and grace, that no one ſimilitude can expreſſe it; Therefore are ſo many conjoyned here, becauſe no one of them could ſet it out fully; for, a lilly, though it ſet out their amiable condition, by its beautifulneſſe, 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 ſubjoyned, his ſmell ſhall be as Lebanon, where variety of trees and flowers caſt a fragrant ſmell. In a word, to be under the influence of Gods grace and favour, maketh compleatly 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 pleaſan • ; For, they ſhall grow as the lilly, which ſurpaſſed the glory of Solomon, Matth. 6.28, 29. 2. Beauty or apparent excellency▪ is little worth, unleſſe there be ſome root of ſtability, which God only can effectuate; Therefore it is added, and caſt forth his roots as Lebanon. See Matth. 13.20, 21. 3. No pretext of rootedneſſe, ſobriety or ſtability, ſhould hinder the viſible appearance of the fruits of grace; but where God works the one, he worketh the other alſo; for, it is ſubjoyned, his branches ſhall ſpread. 4. The viſible appearances of the grace of God in people muſt not conſiſt in oſtentation or empty ſhewes; but in reall and green fruits; For, his beauty ſhall be as the olive-tree. 5. The Church and people of God would alſo ſo endeavour to be fruitful, as that they ſtudy to be ſavoury, and to have their way not only accepted of God, but gaining alſo upon others; for, this cloſeth all, his ſmell ſhall be as Lebanon, which is refreſhful and alluring to them who finde it. 6. Albeit theſe things be the duty of Gods people to endeavour them; yet they are alſo Gods promiſe, who undertakes to make them ſuch, in the faith whereof we ought to ſet about the duty; For, all theſe are promiſes made to Iſrael.

Next, the Lord promiſeth that not only ſhall they proſper, but others ſhall joyne themſelves unto them, and that their ſhadow ſhall be vivifick and enlivening, to make theſe who joyne, fruitful and ſavoury. Whence learn, 1. The Church of Iſrael, when they ſhall turn to the Lord, and taſte of his bounty, will be the occaſion & inſtruments of bringing in many to God; For, there will be who dwell under his ſhadow, that is, Iſraels, (repreſented by a goodly tree with many boughs,) or Gods ſhadow who dwells in 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 evill world: For, they dwell there as under a ſhadow. See Cant. 2.3. Iſa 4.5. and 32 2. 3. They who are under the ſhadow of the Church, and enjoy the influence of Gods bleſſing on her, will be made fruitful, and recover out of their dead and frozen conditions wherein they lay before: For, They that dwell 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 corne 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, &c. 4. No afflictions or improbabilitie, will hinder their riches in fruitfulneſſe, who joyne with the Church of Chriſt; but as one grain of corne ſown, and dead in the earth, bringeth forth many; and one pruned ſtick of a vine bringeth forth many cluſters, and every cluſter many grapes, ſo will their caſe be: For, they ſhall revive as the corne, and grow as the vine. 5. To be fruitful under the Churches ſhadow, is very ſavoury and acceptable, both to God and men: For, the ſent thereof ſhall be as the wine of Lebanon.

The firſt part of this v. as it is in the Original, ſeemeth to be the Lords ſpeech, poſing Ephraim what need he had of Idols, to help him to do them good? ſince he is able and willing to do all to them that is here mentioned in the end of the v. The tranſlatours with many others, take it as Ephraims ſpeech. But both may well go together; and ſo the v. is a confirmation and amplification of the former promiſes; ſhewing that God by doing theſe things to them, will convince them of the uſeleſſeneſſe of Idols; and make them who began to renounce them, v. 3. grow yet more in deteſtation of them, conſidering that God is ready to hear, obſerve, protect and bleſſe, and make them fruitfull. Whence learn, 1. When God takes his people in hand, he can ſoon let them ſee the vanity and uſeleſſeneſſe 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 Gods goodneſſe, they will loath their former wayes 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, then Ephraim ſhall ſay, What have I to do any more (having too long continued in another opinion) with Idols? 3. As God is the hearer of his peoples prayers; ſo this is a ſpecial mean to convince them of the excellency of God above Idols. They who pray much, and get proofes of Gods hearing, will eaſily ſee the emptineſſe of all things and courſes, in compariſon of God; for, this is one proof, I have heard him, and therefore may the Lord poſe Ephraim; and he ſhould ſay, what have I to do any more with Idols? 4. The Lord doth not only encourage his people to cloſe with him only, by hearing of their prayer; but by his obſerving of them, that is, by turning his face, being now reconciled toward them, by his tender eye and care upon them and their condition, Pſal. 121.4, 5. And (which followeth upon the former) by his doing for them, above what they aske, even all that he ſeeth them to need; I have obſerved him, ſaith he, and that is another argument. 5. As Saints in returning from ſinful courſes, may meet with many ſcorching blaſts; So in God there is ſufficient protection againſt them, to keep his people from miſſing Idols; for, it is another confirmation, I am like a green fir-tree, which being fruitleſſe, ſpends it ſelf in perpetual greenneſſe, and ſo is a refreſhful ſhadow. 6. The Lord is alſo unto his people, a fountain and ſpring of bleſſings, which other refuges cannot give, and he will make them fruitful in 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 fruitfulneſſe in duty, which as it is their duty, ſo it is his promiſe: And as he aſcribes it to them in his free rewarding of it; ſo they are bound to make uſe of him through faith, for enabling to it, and to aſcribe it all to him, by ſelf-denial, (both when they go about it, and when it is done) and by praiſe.

The Prophet ſubjoynes a concluſion to the whole Prophecy: where, by the wayes of the Lord, we are to underſtand not only the directions preſcribed by him for us to walk by, but that generally it relates to his whole preceding doctrine, both concerning mans duty, and Gods diſpenſations in threatenings and promiſes, 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 ſtreight in themſelves, and ſuch as godly men will walk in, though the wicked fall and come to ruine by them. Whence learn, 1. When the Lord takes pains to inculcate divine doctrine by his ſervants, it is our part not to let it be loſt, through want of application and uſe-making; for, this is the ſcope of this concluſion. 2. The uſe that ſhould be made of divine Doctrine, is not only ſimply to take up duty and diſpenſations; but prudently and practically to ponder and conſider of what moment they are to our eternal well and wo, what is called for at our hand, and how neceſſary and important it is that we give obedience; for, ſo much is implied in this underſtanding and knowing theſe things. 3. However men do pretend to much policy and prudence in their ſleighting of God, and his minde and will, both in duty and diſpenſations; yet it is only true wiſdome that leads men to the Word to take up duty, and Gods minde in his dealing, and ſeriouſly to ponder on them as becometh; And for the right performance hereof, there is a gift of wiſdome requiſite, even the opening of the eyes of our underſtanding to ſee the marvells 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 Miſtery in the former Doctrine. 4. This divine and true wiſdome will be found very rare, even in the Church, the moſt part living by their ſenſe, paſſion, will, or carnal reaſon, not regarding duties as they are enjoyned in the Word, nor laying weight on promiſes or threatenings, nor looking on diſpenſations as they are expounded in the Word; For, who is wiſe and prudent? ſaith he, which is not only an excitation to all to ſeek after it, but a regrate, that ſo few did minde it, or attain to it. 5. However carnal men do condemne, and load the wayes of God (in preſcribing duty, or in his diſpenſations) with prejudices; yet they are all right and ſtreight, and not to be quarrelled; as being his who may preſcribe what he will, and give the Law to the creatures, and not they to themſelves; and may do what he pleaſeth, and not according as men would limit him: and his wayes being ſuch as tend to the good of ſuch as obey the command, and walk as beſeemeth under diſpenſations; for, the wayes of the Lord (wherein he enjoyneth us to walk, and wherein he walks toward us) are right. 6. However many will not ſubmit to this verdict of Gods wayes; yet he will not want witneſſes to juſtifie him and his wayes, by walking in the way of duty, whatever they meet with, and bearing out, and living under all diſpenſations, and that not for a fit only, but conſtantly and uniformely; For, the juſt ſhall walk in them. See Job 17.8, 9. Such as would thus glorifie God, muſt firſt be juſt and righteous by fleeing to Chriſt for renovation of their nature, that they may have a principle of new obedience; and for daily influence, to carry them on in 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 unſoundneſſe and by-reſpects do not turne them out of the way; For, they are the firſt, in both theſe reſpects, who ſhall walk in them. 8. Such as inſtead of walking, do ſtumble at duty, accounting of every moat in the way as if it were a mountain, and are offended with diſpenſations when they are not ſuch as they would; they do prove themſelves to be wicked tranſgreſſours, and any ſtumbling they have, is a plague upon them, and a preſage of moe neck-breaks they have to meet with, both by their own further ſinful ſtumbling, and by Gods breaking of them in pieces in due time: For, but the tranſſours ſhall fall therein, by their own ſinful ſtumbling at Gods Word and dealing, Luk. 2.34. 1 Pet. 2.8. and by Gods cauſing them to fall in end, and come to miſerable ruine.