Samarias Downfall, Verse 4
VERSE 15.
Though hee bee fruitful amongst his brethren, …n Eastwind shall come, the wind of the Lord shall come up from the wilderness, and his spring shall become dry, and his fountain shall bee dryed up; hee shall spoyl the treasure of all pleasant Vessels.
THe Prophet having comforted Gods people, returns again to the denouncing of judgements against the wicked: And because similitudes do make a deeper impression than plain speeches, therefore hee useth similitudes. Vers. 13. hee sets forth their distress by the pains of a woman in travel; and in this 15. verse hee sets forth the spoil and havock that should bee made amongst them by Salmanser King of Assyria, which hee illustrates by a double similitude.
But first hee prevents an Objection which Ephraim might make, I am fruitful, and abound with riches, honours, strength, and therefore I fear no fall.
Answ. Admit it bee so, though Ephraim bee fruitful amongst his brethren, yet an East-wind shall blow upon him, and make him wither, &c.
On this Verse there are almost as various Interpretations as there bee Interpreters, so that I may say of it, as Maldonate said sometimes of another Text, Nescio an hic locus facilior fuisset sinemo eum exposuisset. This Text had been plainer, if some had not medled with it.
1 Some make the words a promise of great blessings to Ephraim after all his sorrows, Yet hee shall bee fruitful amongst his brethren. After the Assyrian had spoyled him of all his Treasure, yet by the might of him that ransometh men from the grave, they shall bee raised up. But this is a forcing of the words contrary to their genuine sense and meaning.
2 Others apply it to Christ, and say, Hee shall increase and multiply his Elect both in number and glory at the last day.Qui ad Christum re…ert, filum orationis non advertit. Mercer. The very rehearsal of this is confutation sufficient.
3 The Vulgar Latine, leaving the Hebrew to follow the Septuagint, read it, Ephraim dividet, Ephraim shall divide amongst his brethren, and make a schism amongst them, therefore God will send the Assyrian against him. But the word is Iaphri, crescet, not Iaphti, dividet.
4 Lyra hic delirat, when hee takes, or rather mistakes the word for a division and separation at the end of the world, when the evill shall bee separated from the good, and the Goats from the Sheep. Quite contrary to the scope of the Text, which speaks of increasing, not of dividing; and of Brethren, which Sheep and Goats were never yet accounted.
In the words wee have Ephraims Dignity, and Ephraims Downfal; or Gods Mercy, and Ephraims Misery.
1 Here is Ephraims Dignity, Hee was fruitful amongst his Brethren, hee was made the head of the Tribes, onelyonly the Tribe of Iudah excelled him in Dignity, Hos. 11. ult. else for number of men, for power and riches …ee excelled them all. The Prophet alludes, 1 To Ephraims name, which signified fruitful and flourishing;Ephraim a Parah fructificavit crevit, auctus fuit. Gen. 41. 52. such as his name was, such was he; Ephraim was his name, and fruitfulness was with him; both the fruitfulness of the earth, and the fruitfulness of the womb; Hee was like a bough by a Well side, fruitful, and flourishing, whose branch run over the wall. Hee had the upper and the nether springs, the blessings of heaven above, and of the earth beneath, Gen. 49. 22, 25. 2 Hee alludes to the blessing, which Iacob his Grand-father gave him on his death-bed, Gen. 48. 16, 19, 20. Ephraim shall increase more than Manasseh, and hee shall become a multitude of Nations.
2 Here is Ephraims Downfall for abusing those blessings, they should have made him more fruitful and obedient, but hee like an unwise son became more insolent, Idolatrous, and disobedient, Hos. 13. 5, 6. Therefore God will now sweep all away, and make him know the price of his mercies, by the wanting of them. An East-wind shall dry up all his springs. Where wee have,
1 The Judgement threatned, An East-wind shall come. This wind usually is most violent and boysterous, when God is said to break ships,Kadim ruach, v…ntus orientalis omnia siccat & exu…t, sicut Z…p…yrus saecu…at. it is with an East-wind, Psal. 48. 7. when hee divided the Sea, it was with a strong East-wind, Exod. 14. 22. It is dry, sharp, searching, destructive, burning, blasting, hurtful wind, to the herbs and fruits of the earth, especially in those Countries, Gen. 41. 6. Iob 15. 2. Ezek. 17. 10. and 19. 12. …sa. 27 8. Ionah 4. 8. Hence great afflictions are compared to East-winds, Iob 27. 22. Ier. 18. 17. This East-wind is not to bee taken properly, but metahorically, by it is meant the King of Assyria with his forces,Oriens inter omnes ventos aspe…imus, huic reges qui te… ram afflixerunt comparant…r, Mercer. who should come from the East, and like an East-wind should dry up and destroy all before him. In this sense the violent Caldeans are compared to an East-wind, Hab. 1. 9. And the Assyrian is also compared to an Eagle which comes swiftly, with great force and violence.
2 From whom doth this wind come? it comes not by chance or fortune, but it comes from God, and therefore it is called the wind of the Lord, i. e. A mighty, strong, irresistible wind,When God is added to a thing, it notes its excellency, V… Schools Guard. Rule …3. carrying down all before it; such an one as God himself shall raise for the punishment of Ephraim, viz. That most cruel and most merciless Assyrian▪ sent by the Lord to avenge the quarrel of his Covenant.
3 From whence shall it come? it shall come up from the wilderness, where the winds blow most fiercely and vehement, because they meet with no resistance. It was a great wind from the Wilderness that brought the house upon Iobs children, Iob 1. 19. This notes the fierceness of the Assyrian against Israel, hee shall rage unmercifully against him.
4 Here is the hurt which this violent wind shall do, It shall dry up all his springs; what is that? why exegetically it is added,P…rip…rasis est extremae desolationis. Rivet. Fontem, i. abundantiam, opes, felicitatem, nihil jam refrigerii, n…hil solatii, omnia hostis auferet, Merc. Hee shall spoyl the treasure of all pleasant Vessels. When the fountain is dryed, the streams must needs fail. Hee alludes to the land of Ephraim which abounded with fruits, and springs, and withal sets forth the great abundance of all things that Israel enjoyed; they had not drops, or ponds, or torrents, but constant springs of mercy, whilst others had onelyonly some streams of mercy; they sate at the fountain head, they had the root when others had but branches, Hos. 9. 16.
q. d. Since Ephraim, and the rest of the Tribes have rebelled against mee, they shall bee brought to utter desolation; all the springs of my blessings shall bee taken from them, and all manner of happiness shall fail them; I will send the Assyrian amongst them, and hee shall spoyl all their Treasures, and carry away all their Ornaments, even their most precious and desirable things,Otsar, Thesaurus p…oprie dicitur pecunia in t…rra abscondita, & latiori forma dicitur quicquid pretiosum est, sive illud in pecuniis, sive in bonis quocunque modo numeretur, Ezek. 38 13. Nahum 2. 9. Sanctius in locum. though never so closely hid, this searching wind will find them out, be it gold, silver, Iewels, costly Oyntments, costly Perfumes, costly Apparel, or any of the precious fruits of the earth: What ever desirable thing is hid and highly esteemed, either by the covetous, the voluptuous, or the lascivious, shall all become a prey▪ to the merciless Assyrian. Cheli Chemdah, vasa desiderii. Cheli significat vas, vestem, o…namentum, supellectilem, arma & quicquid in usum hominum paratur, V. Rav…nel. in V. Thesaur. V. plura apud Ravanel in V. d…siderium. V. Schools Guard. Rule 12. p. 85.That which wee translate pleasant Vessel, the Original renders Vessels of desire, it is an Hebraism, i. e▪ very precious things. Hence Daniel is called Ish Chamudoth, a man of desires, i. e. a precious man, and greatly beloved, Dan. 9. 23. and 10. 11. Thus a good Land is called a Land of desires, i. e. a most desirable Land, Ier. 3. 19. and 25. 34. Mal. 3. 12. Thus goodly Garments are called Garments of desire, Gen. 27. 15. and pleasant bread is called bread of desires, Dan. 10. 3. So all pleasant things, whether Gold, Jewels, Garments, are called things of desires, i. e. precious things, 2 Chron. 20. 25. Dan. 1…. 8. 38. 43. It is usual with the Hebrews to express the superlative degree by putting the substantive in the genitive Case.
The summe of all is this, Though Ephraim bee high, and mightily exalted above his brethren, yet since he hath not exalted my Name who have exal…ed him, nor made my benefits binders, and my mercies motives to duty and obedience, but hath fought against mee with my own favours, and abused my blessings to my dishonour, therefore I will bring the Assyrian upon him, who like an East-wind shall blast him, utterly dash all his hopes, spoyl his Tresures, and carry him into Captivity: So that hee who was sometimes the head of the Nations, shall now become the Tail; Hee that was above, and was the terrour of the Nations, making them tremble when hee spake, shall now become the scorn of the Nations, and the contempt of the people.
OBSERVATIONS.
1 Gods goodness is wholly free.
Hee chuseth not for seniority of birth, or excellency of parts, or worthiness of the person, but hee loveth whom hee loveth, and shews mercy to whom hee will shew mercy, Rom. 9. 15. Ephraim here the younger brother, is preferred before Manasseh the elder, and is advanced in number and dignity above him. This displeased Ioseph, and oft displeaseth us; but what pleaseth God should please us, wee should quiet our selves in such dispensations as our Saviour did, Matth. 11. 25, 26. Even so O Father, because it pleaseth thee. q. d. since it is thy good pleasure to hide the mysteries of salvation from the wise men of the world, and to reveal them to simple men and women, it pleaseth mee well, because it is thy good pleasure so to have it. Wee are apt to confine Gods grace to the order of nature, and external accomplishments. Amongst all the sons of Iesse, even Samuel the Seer would not have chosen David the youngest, and the least regarded, and therefore set to keep Sheep, to bee King of Israel, yet God makes choice of him, and leaves his brother Elia…, Shammah and Abinadab, the proper persons, great Souldiers, and prime Courtiers. Gods blessing goes not by carnal seniority, but by spiritual grace and choice. Hee is wiser than the wisest, and often chuseth where man leaves, and leaves where man chuseth, as wee see in Abel, Sem, Abraham, Isaak, Iacob, Iudah, Ioseph, being younger brethren, who yet were preferred in favour before Cain, See more in Mr. Ienkin on Jude 11. p. 72. …ol.Iaphet, Haran, Ishmael, Esau, Reuben, Simeon, Levi. This God doth, not onelyonly to magnifie his Soveraignty and free grace, but also to cheek our vain thoughts, who are apt to limit the holy One of Israel, to our wayes and inventions.
2 Gods Minister must use plain and familiar expressions for the better convincing of their people, both of their sin and misery. The Prophet here useth similitudes from a travelling woman, from the East-wind, and the Lord by way of aggravation of their sins tells them, That hee had spoken to them by his Prophets, and had multiplied Visions, and given them much preaching, yea and the better to convince them, he had used similitudes by the Ministry of his Prophets, Hos. 12. 10. This is an excellent way of preaching, and prevailing, it doth notably illustrate the truth, and creep into mens affections. Galeacius Caracciolus, an Italian Marquess and Nephew to a Pope,Memorabilia sunt illa quae sunt benephantisabilia. Juvil. was converted by an apt similitude which hee heard from Peter Martyr. Similitudes are more memorable, and suit best with the capacities of all; For 1 Thereby things are brought to our sense. 2 Then to our understanding. 3 To our memory. 4 To affection and practice. This made the Prophets so frequently use them,H…nce it is that a great part of the Scripture is historical, that the hearts of people might bee the taken, with it, and delight in it. Isa. 5. 1, 2. and Ezek 16. 3. and Hos. 14. 5. to 9. Nathan caught David with a Parable, 2 Sam. 12. 1, 2, &c. and out of his own mouth condemns him. Christ who spake as never man spake, whose words were full of power and authority, yet the better to work upon his hearers, did frequently use Parables, from the Sower, from Leven, from Mustard-seed, Flowers, Feasts, from a Treasure, &c. Matth. 13. and 24. 32. Mark 4, 33. Luk 13.See Mr. Sam. Smith on Psal. 23. 1. p. 61. and Mr. Robinson on Eph. 6. Lect. 8. p. 106. 6. Ioh. 20. 5, 6, &c.
And the Apostle fetcheth similitudes from Runners and wrastlers, &c. 1 Cor. 9. 24. 2 Tim. 4. 6.
Wee are naturally very uncapable of the best things▪ 1 Cor. 2. 14. like a dull Ass Colt, untractable, Iob 11. 12. Wee are slow to beleeve, and hard to perceive the truths of God; Christ blamed his own Disciples for it, Luke 24. 25. Plain preaching is the best teaching, it is the best way to convince and convert men; and if plain familiar preaching will not work, certainly, dark, mysterious preaching will never do it. Hence Christ tells Nicodemus, that if when hee had spoken of earthly things they beleeved not, how will they beleeve when hee shall speak to them of heavenly things? Ioh. 3. 12. This made Paul, that he had rather speak five words in a known tongue to edifie others, than ten thousand in an unknown tongue, 1 Cor. 14. 19. That is the best preaching which sets forth things to the life, and makes them as plain, as if they were written with a Sun-beam.
Wee should therefore admire the riches of Gods mercy to us in co…descending to teach us so plainly and familiarly, using all means to convert us, and bring us home to himself; so that if any perish for want of knowledge, they may thank themselves, for God hath left no means unassayed to do us good. Hee hath used comparison from things,
1 Natural,
2 Artificial,
3 Ceremonial,
4 Moral.
1 In Scripture the Lord draweth comparisons from things Natural; thus to shew his tender love and care over his people,There is … aranea, Retiformis, uvea corn…a & adnata. hee alludes to a mothers love to her childe, and to a Hen, that with much tenderness gathers her chickens under her wings, and compares his people to the apple of his eye, Psal. 17. 8. Zach. 2. 8. which is guarded with five Tunicles, the better to preserve it from danger.
2 From Artifical things, from plowi…ng sowin, Silversmiths trying their mettals in the fire, Psal. 12. 1 Thess. 5. 21.
3 From Ceremonial things, Psal. 51. 8. Purge mee with hysop, alluding to the cleansing of the Lepers under the Law.
4 From Moral things, Isa. 66. 12.
Many complain they are not book-learned, 1 whose fault is that? thou canst not plead ignorance for want of means. 2 If thou couldest read never a letter, yet the book of the creature is written in such large characters, that hee who runs may read them;See Mr Hieron Bargain of Sal. p. 493. &c. had wee but spiritual hearts, wee might learn many spiritual lesson from them.
3 Obs. The higher in mercy, the deeper in judgements if men abuse them.
Fruitful Ephraim that was the head of the Tribes, and advanced above his brethren,The word is Chi, licet, not quia or quoniam, as the Vulgar, though the particle will bear both, yet our Translation is most genuine. is now for his sins made the most contemptible amongst them. Hence Zanchy reads the words thus, Quoniam Ephraim fructificavit. &c. Seeing Ephraim is fruitful amongst his brethren, i. e. since hee abounds in riches, power, and many priviledges above the rest of the Tribes, these shall be so far from saving him, that God will bee more fierce against him for abusing them. Capernaum that was exalted to heaven in the abundance of the means of grace, for it was the City of Christs residence, where hee frequently cured the sick, preached, and wrought many miracles; yet for their ingratitude,Ingentia …eneficia, ing…ntia vitia, ingentia supplicia. unfruitfulness, and abuse of those means, they were thrust down to hell. i. e. They lost their priviledges, they were brought to a very low and miserable condition; so as at this day they are a desolation, and not three houses standing where those three famous Cities, Corazin, Bethsaida, and Caperna…m stood; and at last they shall bee damned in hell too for contemning so great salvation,See Mr. Carpenters Ser. on Mat. 11. 21. & Mr. Strong in his 31. Ser. p. 309 when offered to them, Matth 11. 23. As Ahashuerus said of Haman that had abused his favour, Hang him on a Gallows fifty Cubits high; so will Christ say of such, Plunge them into hell so much deeper than others, because they reject Christ when hee is tendred them. None sink so deep in hell, as the lewd, licentious Christian. Favour abused increaseth sin, and mens offences are aggravated by their obligations. If Turks and Tartars shall bee damned, debauched Christians shall bee double damned, because they bring a reproach upon Christ and his wayes,Hi sunt Christiani ad contumeliam Christi. Salvian. and open the mouthes of the wicked to cry, Behold these are the people of the Lord, see how loosely and unrighteously they live, Ezek. 36. 20. where the Lord hath been a Valley of Vision, and bestowed much preaching, if people answer not the Lords cost,Vall is visioni… i. e. Prophetiae, quia Ierusalem fuit parens & nutrix omnium fere Prophetarum. a Lap. they mu…t expect a burden of judgement to sight upon them, Isa. 22. 1. No place was punished like Ierusalem, because no place had better preaching, and more priviledges, Lam. 4. 6. Dan. 9. 12. They that have preaching, shall one day know what it is to have Prophets amongst them, Ezek 2. 5. and shall pay full dearly for their contempt of them, 2 Chron. 36. 15, 16. Prov. 1. 24, 25. & 28. 9. Isa. 5. 24, 25. & 30. 9, 12, 13. Ier 6. 19. & 9. 12, 13. Zach. 7. 11, 12. Mat. 10. 14, 15. This is the reason why Iudgements usually begin at the Sanctuary, Ezek. 9. 6. and at the house of God, 1 Pet. 4. 17. Rom. 2. 9. though it doth not end there, but goes on to the wicked, Ier. 25. 17, 18, 28, 29. the cup begins at Ierusalem, and then goes round to Egypt, Vz, Askelon, Ekron, Edom, Moab, &c. The highest in preferment, are first in punishment; and if this bee done to Zion, Professio religionis non a…fert debitum, sed auget. Salvia….wo to Babylon, Jer. 49. 12. The sins of Gods people are committed against greater light and love, and bring more dishonour to God, and disgrace to his truth, than the sins of others, and therefore of all men hee will not spare them for their iniquities, as wee see in Moses, Eli, David, Hezekiah, Zachery, 1 Sam. 2. 27, 28, 30. and 2 Sam 12. 14. Luke 1. 20. They are a people nearer to him than others, and therefore hee will not bear with them, as hee doth with those that know him not, Numb. 16. 9. Lev. 10. 2, 3. Amos 3. 2. A father will sooner correct his children if they offend, than strangers that hee knows not, Heb. 12. 5 6. Wee can indure dung in our fields, which wee cannot abide in our Parlours. Wee suffer those briars to grow in the wilderness, which wee cannot away with in our gardens.Pro…ul a Iove, p…o…ui a fu…mine If they bee open enemies, God can better bear it; but it highly provokes him to bee wounded in the house of his friends; when hee shall nourish and bring up children, and they shall rebel against him, hee cannot, hee will not brook it. Isa. 1. 2, 7. To shew his impartial Justice to the world. 2 For the terrour of others. 3 To take off the scandal that comes hereby to Religion,See ten Reasons why God is so seve…e against the sins of his own people, Mr. Ant. Burges of S…l…-j…dging, p. 88. &c. Hild…sham on Psal 51▪ 6. Lect. 114 p. 571, 572. hee will punish sin where ever hee findes it, Numb. 20. 12. Hee hath his fire in Zion, and his Furnace in Ierusalem, and is terrible in the Assembly of his Saints, Psal. 68. ult.
4 Obs. No Priviledges nor Prerogatives can preserve a disobedie…t people from ruine.
Ephriam here had many Priviledges, as you may see Gen. 48. 16, 19, 20. Deut. …3. 13, 14, 15, 16, 17. where under the name of Ioseph, Moses blesseth Ephraim with the precious things of Sun and Moon, and the precious things of the earth, as Corn, Wine, Gold, Silver, &c. and prophesies that the good will of him that dwelt in the bush should dwell amongst them, i. e. God would shew his special love to them as his peculiar people, and not only give them outward, but inward blessings also, & would so strengthen them, that no enemy should be able to stand before them; yet Ephraim sinning against the God of those mercies, lost all. No priviledges can shelter us if God bee against us. Hee that raised us, can as easily ruine us; hee that exalted us, can as easily abase us; hee that made us famous for mercies, can quickly make us infamous for judgements, and consume us after hee hath done us good. Iosh. 24. 20. It is not silver, nor gold, Prov. 11. 4. Ezek. 7. 19. Zeph. 2. ult. Not men, nor might that can save us, if God bee against us, Psal. …0. 7, 8. Isa. 22. 6. to 15. Nahum 3. 12. Many trust in their swords, and think by their valour and skill in war to defend themselves, and possess the Land as their inheritance for ever; but God tells them, since they trust in the sword, that they shall fall by the sword, and bee cast out of all, Ezek. 33. 26, 27, 28. if hee bee against us, all is against us, and if hee but stamp or hiss for an enemy, they presently come against us, Isa. 5. 26. Ierusalem was strongly fortified, and no man thought that ever the enemy could have entred it, Lam 4. 12. And if Priviledges could ever have preserved a sinful people from ruine, Ierusalem had never been destroyed, for they had more Priviledges than all the people in the world besides. It was called the Perfection of beau…y, and the Ioy of the whole earth, and Gods own City, by way of eminency, Psal. 46. 4. Matth. 5. 35. so famous was it for preaching, that it is called the Valley of Vision, Isa. 22. 1. and they were called a people near to God, the holy people, that knew his Name, and were blest by him above all people. They had godly Magisirates, as David▪ Hezekiah, Iosiah, &c. and zealous Prophets, as Isaiah, Ieremiah, Ezekiel, &c. and after, Christ and his Apostles. To them pertained the Adoption, and the Glory, and the Covenants, and the Law, and the service of God, and the Promises, theirs were the Fathers, and of them Christ came. These eight Priviledges the Apostle sets down together, Rom. 9. 4, 5. None better seated, none more strangely delivered, none had such signal Providences, and glorious Ordinances; all the world besides …ay in darkness, they onelyonly were a Goshen, a Land of light, Gods glory, his pecu…iar, his pleasant portion, and delight, &c. So that if any people under heaven might have been secure in respect of Priviledges, it was Ierusalem; yet they falling to Atheism, Idolatry, persecution of Gods Messengers, &c. they are become a desolation. Sodome was a beautiful place, like the Paradise of God, Gen. 13. 10. Babylon was the glory of Kingdomes, Isa. 13. 19. yet both the one, and the other were destroyed for their lewdness and pride.
England is apt to boast of its Priviledges, and to tell what great things God hath done for us. With thankfulness it must bee acknowledged that God hath done great things for us indeed. Hee hath made us as hee did Ephraim here, the head of the Nations, when for our sins, wee might have been the Tayl. Hee hath set us above, when for our horrid Apostasies, and hideous Blasphemies, hee might justly have have laid us beneath. Hee hath made us the terrour of the Nations, and given us Victory upon Victory, success upon success, and hath p…ospered us by Sea and Land, blessed us with the best Laws, and the best Land (all things considered) in the world; and as if all this had not been sufficient for us, hee hath given us the word and the sword, Moses, and Aaron, Magistracy and Ministry, the best (I think) in the world. Besdes the singular helps in Print, those excellent Tracts, both Polemical, and Practical; compare but our large Annotations with the Dutch Annotations, and you will see what cause wee have to bee thankful in this kinde.
All these things make us deeply indebted to our God; but had wee ten thousand times more Priviledges than wee have, yet if wee walk not up unto them, and answer them with obedience, wee are an undone people. The greater our Priviledges, the nearer to Judgement, if wee abuse them. Shiloh was for a time priviledged with the Tabernacle, and the Ark, those visible pledges of Gods special presence and residence amongst them, but they abusing these mercies, were given up to Judgements, Ier. 7. 12. And if England go on in sinning, as it hath done of late, and proceed in its Hypocrise, Blasphemy, Apostasie, Heresie, Witchcraft, Formality, Prophaneness, and abuse of Gods favours, &c. wee must certainly expect some sweeping judgement. It is not Priviledges, it is not Circumcision, nor Uncircumcision, it is not those outward Prerogatives, that make us acceptable to God, but a new creature, Gal. 6. 15. either new men, or no men in Gods esteem. Let us then become an holy people, and wee shall bee an happy people. Let us answer our Priviledges with self-denying hearts and lives, that as God hath done more for us, than for others, so wee may do more for him than others; that as hee hath given us distinguishing mercies, so wee may answer them with distinguishing manners, not living like the men of the world, Exod. 19. 4, 5. that the Lord may rejoyce over us to do us good, and may shew us yet greater things than these.
5 Obs. Abuse of mercies, loseth mercies.
God had done much for Ephraim, hee had not been to him a barren wilderness, or a land that was not sown, but hee brought him out of the wilderness, miraculously delivered him out of Egyt, freely adopted him for his own, planted him in a fat pasture, even a land flowing with milk and honey, gave him his Law, and sent to them many extraordinary Prophets; but they instead of exalting God, who had exalted them, grew proud and insolent, forgetting the God of all their mercies, and confiding in Kings and Princes, kissing the Calves, and sacrificing to Baal, who could not save them,Reliqua numina sunt tantum nomina, nihil sunt, nihil possunt, nihil prosunt. Tarnov. and then they dyed, Hos. 13. 1. to 12.Mortuus est civilit…r quia amisit authoritatem, & in varias calamita…es incidit, adeo ut pro mortuo habitus sit, nullius pretii, nullarum virium, Paulatim consumebatur, ac tand…m penitus deleba…ur, Tarnovius in locum. when hee began to fight against God with his own mercies, and to abuse the health, wealth, and blessings which God had given him, to the dishonour of the donor, then hee lost his riches, strength, glory, Kingdome, and all. Then comes the Assyrian like an East-wind, and sweeps away all; before, his name was fruitfulness, but now God threatens them with emptiness, barrenness, driness of roots, fruits, branches, springs, even the loss of all. As all the world had been witnesses of Gods special favour to them; so now they should be witnesses of their just confusion; when men honour not the Lord with their riches, but kiss their own hands, and sacrifice to their own Nets, when like beasts they bite the hand that feeds them, and crop the tree that shelters them, it is just with God to take all from them, Hos. 2. 8, 9. Neh. 9. 7. to 25. Wee have a large Catalogue of Gods singular mercies. Vers. …6. wee read how they abused those mercies, vers. 27, 28. wee read of Gods judgements on them for abusing those blessings. So Psal. 106. 9, 10, 11. wee see Gods mercies, vers 13. to 39. wee have the abuse of them, and vers. 40. 41, 42. Judgements follow. It is usually seen, that where the Lord bestows the greatest mercies, there hee oft receives the greatest indignities; where hee gives most honour, there hee receives most dishonour. When Iesurum is fat and full, then hee kicks, Deut. 32. 15. Ephraim here was a son, and had all the priviledges of a son, the greater was his sin to rebel against that God who had been so tender to him.
1 Hee had Dilection; when Israel was a childe God loved him, Hos. 11. 1. 4.
2 Direction; hee taught him how to go, and sent Ionah, Amos, Hosea, and other Prophets to instruct him, Hos. 11. 3.
3 Correction; as a father corrects his children for their good, so did God by Ephraim, Hos. 5. ult. and 6. 1, 2.
4 Provision; Fathers provide for their children, so did God for Ephraim; Hee made him fruitful amongst his brethren, and sed him in a large pasture, Hos. 13. 6.
5 Protection; hee was their King who saved them from their enemies, Hos. 13. 10.
God hath done as great things for England (all things considered) as ever hee did for Ephraim; hee hath been a tender Father to us, hee hath blessed us abundantly both in Church and State; Hee hath broken the power and policy of many subtil Achitophels and great Zanzummims, Giants, and sons of Anak. Hee hath made Mountains a plain before us; and though fierce men have rid over our heads, yet hath hee brought us through fire and water into a wealthy place. For Englands sake hee hath sent to Babylon, and brought down all their Nobles: Hee hath bound even Kings and Princes in chains, and their followers in links of iron. Hee hath made the wicked to bow before the good, and the evil at the gates of the righteous. No Nation so blessed of our God as wee, and no Nation that hath worse requited the Lords blessings than wee have done. As hee hath loaded us with mercies, so wee have loaded him with Blasphemies, Heresies, Apostasies; no favours can win us, no benefits binde us; if God had been our deadly enemy, wee could not have acted more ignobly and disingenuously against him than wee have done. It is a Miracle of mercy that hee yet continues his mercies to us, and that he hath not long ago stripped us naked, as in the day when wee were born, Hos. 2. 3. Wee have rendred evil to the Lord for all his goodness to us; and therefore wee may justly fear that evil should pursue us, Prov. 17. 13. if hee shall bee punished that renders evil for evil to man, what shall bee done to him that renders evil for good, and that to his God who never did him hurt? The good Lord humble us for all our ungrateful and dis-ingenuous walking before him, who hath been so good and gracious to us; and grant, that at last wee may know and acknowledge the God of our mercies, lest an East-wind come and bereave us of all; for though at present wee have peace and plenty▪ and fresh springs of mercy round about us, yet God can suddenly dry up all our springs, and bring a plundring Assyrian from the East or West upon us (for those Metathorical winds, as well as the Natural are all his servants) that shall quickly rob us of all our pleasant things. Let us not therefore flatter our selves, and think that because at present wee have peace,See how mercies abused increase wrath, Babington on Gen. 49. 3, 4. Caryl on …ob 11. 11. p. 81. I…nkin on Jude 2. p. 48. fol…o. Man…on on Jude 5. p. 257. therefore no evil shall come upon us; for if England go on to sin after the rate as it hath done of late years, adding drunkenness to thirst, sin to sin, and Heresie to Heresie, &c, The wrath of the Lord will certainly break forth against us, and then wee that would not serve him gladly and sincerely in the abundance of all things, sh…ll bee made to serve in want and misery, that wee may know the difference between his service, and the service of men, Deut. 28. 47, 48.
6 Obs. The Iudgements of God are irresistible.
Let Ephraim bee deeply rooted like a Tree, or well founded like a Tower, yet if ever this East-wind of Gods displeasure do arise, it will pull him up by the roots, blow him down, and carry him into Captivity, carry him into scarcity, carry him into infamy, yea carry him to death, and then to hell. If the Lord gives but the word of Command, hee hath winds in store to carry us into any of those sad coasts. Though great men are roo…ed in the earth like g…eat Mountains (in their own conceit, and in the opinion of others) … they are but like Tennis-balls in the hands of God, which hee hurles at pleasure which way hee pleaseth, as is excellently set forth, Isa. 22. 18. with a wo…d of his mouth hee can speak his enemies into confusion, hee can with more ease destroy them, than wee can crush a moth in our windows, or tread a worm to death under our feet. How easily and irresistibly doth a bar of iron break an earthen pot to peeces? Psal. 2. 9. There is not the le…st creature but is too strong for us, if God set it on. Hee did not vexe Egypt with Lions and Leopards, but with Grashoppers, Frogs, Flyes, and Lice, to shew his Almig…ty, irresistible power, who can punish us by the most contemp…ible creatures. Thus hee slew Popeleius and Hatto by Rats and Mice, Hermonactes was stung to death with Bees, Pope Adrian was choaked with a Flye, Cassander was eaten with Lice, Anti…chus and Herod with Worms.See more Caryl on Job 4. 9. Obs. 1. p. 57, 58 Thus wee …ee Gods Omnipotency, and mans impotency, and must learn to fear him who is able to arm the least and weakest of his creatures and make it strong enough to incounter and conquer sinful man.
7 Obs. Cruel enemies are Gods rod.
They come not by chance, or of their own accord, but the Assyrian here is sent by God as the rod of his indignation against rebellious Ephraim; hence hee is called, The wind of the Lord, as being more immediately sent by him. So Isa. 10. 5, 6, 7, 15. The Assyrian is called Gods Rod, Staff, Axe, Saw, with which God chastiseth an hypocritical people; they can do nothing without a hand to move them. There is no evil in this kinde, but it comes from God, Isa. 42. 24, 25. and 45. 7. and 54. 16. Amos 3. 5. Ier. 51. 20. Lam. 3. 1, 37. Hab. 1. 6. Hence Nebuchadnezzar the King of Babylon is called Gods Servant, Jer. 25. 9. whom hee imployed in his service for the correction of his people, and the wicked are called his Sword, Psal. 17. 13. As the winds natural, so the winds metaphorical, are all at Gods command, sent by him as Executioners of his wrath upon a sinful people, Lev. …6. 25. Ezek. 14. 17. 22.
Quest. But how can it stand with the Iustice of God to use such wicked, blashemous Instruments?
Answ. Hee that brings light out of darkness, and good out of evil, can make good use even of the sins of men: As a wise Physician can so order poyson, that it shall become a medicine, and can expel poyson by poyson; so the most wise God can extract good out of the actings of those evil ones, and what they intend for evil, hee by his over-ruling Providence disposeth unto good.
For the clearing of this, wee must take notice of a fourfold act of God in the actions of wicked men.
1 There is an act of Inspection, whereby hee seeth all tha… is done, Iob 34. 21, 22. Psal. 94. 7, 8.
2 Of Permission, whereby hee doth actively suffer that to bee done, which hee hath power to hinder, Psalm 89. 40, 41, 42.
3 Of Limitation or restraint, whereby hee keeps in the wicked so, as they cannot do any thing more or less than hee will have done, Gen. 20. 6. Iob 1. 12.
4 Of Direction, and Order, whereby the evil actions of wicked men (which are in themselves evil) are by his most wise disposing, and over-ruling providence, turned unto good, Gen. 45. 5, 7, 8. and 50. 20. Act. 2. 23, 24. The Devil, Iudas, Pilate, and the Jews had ends of their own in crucifying Christ, but God had an end above their end, and a plot above their plo…s, to which all their plots (though against their intents) were subservient. They did fulfil Gods Decrees against their wills.
Quest. But if they do onelyonly that which God fore-seeth, permitteth, limiteth, and disposeth, how can they bee said to sin, and why doth God punish them since they do his will?
Answ. Because they do it not in obedience to God, but out of malice, covetousness, and self-ends, &c. what ever they pretend, yet they intend nothing less than the doing of Gods work, and the fulfilling of his will; but their end is to satisfie their lusts, and to inlarge their borders by the conquest of Countries, and the spoyls of the people, Isa. 20. 7.
1 This may fear us, since in war wee have not to do with men onelyonly, but it is God who is mighty in power, and terrible in judgement, that comes against us: If wee had onelyonly to do with Potsherds of the earth, wee might make some resistance, but when the Creator shall come against the creature, Omnipotency against impotency, who can stand? Isa. 45. 9. Hee is the Lord of Hosts, and if hee bee against us, the Hosts of heaven, and the Hosts of earth are against us also.
2 This may comfort us in the midst of all our sufferings by the hands of cruel men, that yet they are but Gods Rods to chastise us for our good.Vel robur hostium apud Deum. Even they are his servants, and can do nothing without a Commission from our Father, Ioh. 19. 11. They cannot curse where God doth not curse, Numb. 23. 8. The very Devil their Master is chained and limited, and cannot devour whom hee will, but onelyonly whom hee may, i. e. Whom God permits him to devour. Wee are apt, like Curs to bite the stone, and not look at the hand that threw it, whereas wee should alwayes look at the hand of God in all our distresses (what ever the Instruments bee) then wee shall bee dumb and silent, when wee see that it is God that hath done it, Iob 1. 21. Psal. 39. 9. Gen. 50. 20. 1 Cor. 10. 13. The wicked are but Gods Scullions to cleanse us, his Files to furbish us, and fetch off our rust, his Milners to grinde us, and make us fit Manchet for our Lords use. The Caldeans were cruel persecuters, yet the Lord sends his people into the land of Caldea for their good, hee makes them to learn that many times in Babylon, which they would never have done in Sion, Jer. 24. 5. God can make a Treacle of these Vipers, and can dispose the worst things to his peoples good, Rom. 8. 28. their very persecutions shall spread the Gospel, Act. 8. 1. Philip. 1. 12, 19.
So that in some sense wee are beholding to our enemies, for they make us better.
3 It may comfort us, that when those Rods have done their work, themselves shall bee burnt, Isa. 10. 24, 25, 26. after Pharaoh had done Gods work on Israel, God drowns him. After the Assyrian had done Gods work upon his people, the Babylonians come and destroy him, and his flourishing Empire, Nahum 1. 2, 3. God suffers them for a time to vent their sin and malice, that his Justice may bee the more apparent in their downfal.
8 Obs. Sin bereaves us of our most pleasant, precious, and desireable things.
Jer. 15. 13. and 20. 5. Isa. 39. 6. and 64. 11. where the Church complains that all her pleasant things lay waste. 1 See the generality of their loss, not some, but All; All their Treasures, all their Princes, all their Palaces, all their Riches, all their Cities, sin had ruined, All, All, All. 2 Here is their propriety in them, Our pleasant things. To see another suffer, it may affect us, but not so deeply as when wee our selves suffer. 3 See the excellency of the things they lost, they were pleasant and desireable things. To lose base contemptible things doth not so much trouble us, but to lose our choysest things goes near us. 4 Which aggravates all, Here is 1 Con…lagration, our holy and beautiful house is burnt with fire. 2 Devastation and desolation, All is laid waste.
So long as Ephraim was Ephraim, i. e. faithful and fruitful, hee flourished, but now that hee had forsaken God, God forsook him, and lets in an East-wind that destroyes all. Hee that before was famous, and the head of the Tribes, is now, …ince hee hath found out falshood, and new lights, and new Gods, become infamous, and the footstool of the Tribes. Hos. 13. 1. When Ephraim spake trembling, hee exalted himself in Israel, but when hee offended in Baal, hee dyed; q. d. when Ephraim spake trembling, or with trembling (as it is in the fountain) that is,Teret, terror & tremor erat, i. e. populus eum reverebatur, quia ad summam dignitatem evectus …at. Riv…t. was afraid of sin. Or 2 When Ephraim spake, there was trembling, i. e. hee was once very awfull to the rest of the Tribes, so as when hee spake, the rest of the Tribes were ready to tremble. But when once hee fell to Idolatry, and worshipped Baal, hee lost his Reputation, and no reckoning was made of him. Hee that before was formidable, is now become contemptible both with God and man, at home and abroad. Now every paltry adversary tramples upon him without controle, as the fearful Hare on a dead Lion. Wicked Ahab, that had sold himself to wickedness, see how Be…hadad the King of Syria insults over him, 1 King 20. 3, 4. Thy silver, and thy gold is mine, thy wives also, and thy children, even the goodliest are mine; and the King of Israel answered, and said, My Lord, O King, according to thy saying, I am thine, and all that I have. Look how the worried Cur falls upon his back, and turns up all four, as craving quarter, so did this sordid Idolater crouch to his enemy when God was departed from him, hee was even as a dead carcass. Whilst Israel kept close to God, and walked in his way, neither Balak, nor Balaam, neither the Devil, nor his Agents, could by their Inchantments hurt them; But when by the wicked counsel of Balaam they were inticed to sin against God by committing Whoredome with the daughters of Moab, then Gods wrath brake forth against them, and they dye for it, Num. 25. 1. and 31. 16. Hence a Heathen could say,Nostris peccatis barbari fortes sunt, nostris peccatis Romanus superatur exercitus. Omnia bona sunt in summo bono. It is our sins that weaken our Armies, and make them flye before their enemies. Omnia mala sunt in summo malo.As all good is in God the chiefest good, who is therefore called a Sun for consolation, and a Shield for protection; and the God of all comfort both inclusively and exclusively, Ps. 84. 11. 2 Cor. 1. 3. So all the evil in the world may bee seen in sin, which is the chiefest evil, as poverty, sickness, war, death, hell: It is sin that dryes up all our springs, stops our fountains, spoyls our Treasures, and robs us of all our pleasant things; our pleasant land, our pleasant food, our pleasant rayment, our pleasant houses, pleasant children, Sin, Sin, Sin, bereaves us of them all. God turns a fruitful Land into a wilderness for the wickedness of such as dwell therein, Psal. 107. 34. and therefore when any thing goes amiss with us, wee should search for the sin that hath done us the mischief, finde out the Achan that hath caused the trouble, finde out the Ionah that hath raised the storm, do justice on the one, and drown the other, and wee shall have peace. Wee should slay that, which otherwise will slay us, and ruine iniquity, which ruines our houses, lands, wives, children, all. It is this enemy that robs us of our health, wealth, peace, plenty, Ordinances, Magistrates, Ministers, and all our comforts.
Object. Wee will hide our Treasures that none shall finde them.
Answ. There is no hiding of your selves, or substance, when God pursues, Ier. 11. 11. The wind of the Lord will peirce into the most secret places, and finde out you, and all your hid treasures, Psal. 21. 8. and 139. 7, 8, and Isa. 13. 16, 17. Amos 9. 2, 3, 4. God hath those that watch for your riches, Ier. 4. 16, 17. and greedy Souldiers that shall search for your hid treasures, Isa. 10. 13, 14. and 45. 3. Obad. 6.
Let us then wean our hearts from those flying,See the Vanity of the creature in my Comment on 2 Tim. 3. 2. p. 38. fading, transitory things. What the Prophet said of riches, If they increase, set not your hearts upon them; may bee fitly applied to all creature comforts, if friends increase, set not your hearts upon them; if children increase, or honours, or armies, or pleasant habitations, &c. yet set not your hearts upon them, but look upon them as things that have wings to flye from us in our greatest need. Lye loose therefore in your affections to all earthly enjoyments, that so when ever the Lord shall call for them by fire, sword, or any other way, it may not trouble you to part with them; make not Idols of them in over-loving them, lest you lose them. It is great folly greedily to lay up treasures for wee know not who, Psal. 39. 9. Ier. 17. 11. it may bee for an enemy, as Ephraim here; little did hee think that the merciless Assyrian should bee inriched with his labour, and that the men whom their souls hated should bee masters of all their desireable and pleasant things.
2 Since earthly things are so uncertain and fading, Lay not up for your selves treasures on earth, where moths corrupt, and theeves break thorow and steal, but lay up for your selves treasures in heaven, Matth. 6. 20, 21. Lay out your estates for God,See more fully in Trapp on Mat. 6. 19, 10. his truth, his cause, his people, and the spiritual good of you, and yours. This is to lay up treasures in heaven. Get grace, that is durable riches which will never leave you, and that better part which shall never bee taken from you.