Exposition of Obadiah Jonah Micah Nahum Habakkuk and Zephaniah, Exposition of prophecy 3 · Chapter 6
CHAP. VI.
IN this Chapter the Lord again after theſe many promiſes, ſtirs up the Prophet to plead his controverſie, and expoſtulates with his ungrateful people, v. 1, 2, 3. ſhewing forth his kindneſſe toward them, v. 4, 5. and what duty they offered to him, v. 6, 7. with what they ought to have done, v. 8. which ſeeing they did not obey, therefore he gives an alarm of the rods coming upon them, v. 9. then he more particularly ſets forth and proves their ſeveral tranſgreſſions of their duty, in ſins againſt the ſecond Table, v. 10, 11, 12. for which he gives out ſentence againſt them, v. 13, 14, 15. and for their idolatry againſt the firſt Table, v. 16.
Verſ. 1.
HEar ye now what the LORD ſaith, Ariſe, contend thou before the mountaines, and let the hills hear thy voice.
2.
Hear ye, O mountaines, the LORDS controverſie, and the ſtrong foundations of the earth: for the LORD hath a controverſie with his people, and will plead with Iſrael.
The Prophet propounds in general the Lords controverſie, given him in commiſſion to plead publickly, as it were in view of all the creatures, from the high mountaines to the low channels or foundations of the earth, this way of procedure formerly uſed, chap. 1. v. 2. doth yet further teach us: 1. That ſin cauſeth a controverſie betwixt God and the ſinner; for, the Lord hath a controverſie. 2. The controverſie is ſo much the ſadder as it not breaks out betwixt God and ſtrangers, but betwixt him and his Church with whom he dealt friendly, and who profeſſed friendſhip and ſubjection to him, and therefore he can endure their offences the worſe; The Lord hath a controverſie with his people, and he will plead with Iſrael. 3. The Lord is zealous to have the controverſie diſcuſſed and himſelf cleared; Ariſe (ſaith he, the Prophets zeal coming ſhort of his forwardneſſe to plead this cauſe) contend thou, &c. and he will plead with Iſrael, that is, not only will he have his quarrel ſhewed, but will have it clearly demonſtrated, that he gave no occaſion of the diſcord, and therefore will juſtly puniſh, as the following purpoſe cleares. 4. Even inſenſible creatures are, ſo to ſay, more fit to be ſpoken to then an obdurate people, and will bear witneſſe againſt them; for, therefore (beſide other reaſons inſinuate on chap. 1, 2. are the mountaines and ſtrong foundations of the earth called to in this proceſſe; they keep ſtill their obediential ſubjection to their Creatour, and do tremble if he threaten, whereas Iſrael was ſtupid; and withal, theſe had ſometime been ſhaken and diſcovered for the good of Iſrael, Pſal. 18.15. and 114.3, 4. and therefore might beare witneſſe againſt their ingratitude. 5. A backſliding people are for the moſt part dull of hearing, and plagued with obſtinacie, and cannot be ſenſible of their caſe and danger; therefore is the diſpute repeated again, and they called to hear, Hear ye now what the Lard ſaith. 6. Meſſengers of God their reproofs are not to be ſleighted, but taken notice of as the Lords controverſie; for, Micah by contending, is to cauſe the Lords controverſie to be heard.
Verſ. 3.
O my people what have I done unto thee, and wherein have I wearied thee? teſtifie against me.
Followeth the pleading of the controverſie, wherein God firſt appears, and challengeth them for their ungrateful departing from him and his obedience, which he proves by purging himſelf of, any wrong done to them, ſhewing that they had nothing to ſay againſt his diſpenſation toward them, and nothing to lay to his charge wherefore they ſhould have forſaken him, charging their conſciences, that as he had called the mountaines to witneſſe againſt them; ſo they would declare, if they had any injury on his part to complain of, and would bring out any thing they had to ſay, to clear themſelves of that crime of ingratitude. Dect. 1. It is the Lords love to his people that maketh him challenge them for forſaking him, and this ſhould make the challenge affect their hearts, and will aggravate their guilt if it do not. So much doth this ſtile, O my people, prefixed to the challenge, teach us. 2. The Church of God by her backſliding, doth raiſe an evil report on God, as if he dealt not well with his people, and as if he were not eaſie to ſerve, for his enquiring, what have I done unto thee? wherein have I wearied thee? imports that their backſliding ſaid in effect, he had done them injury, and wearied them with rigorous ſervice. 3. However our corruptions do ſnuffe and weary in Gods ſervice, as Mal. 1.13. yet there can be no true cauſe ſhewed why any ſhould chooſe to forſake God, but rather ſhould cleave unto him, ſeeing his commands are not grievous, his yoke eaſie, trials ſent by him not above meaſure, puniſhments not above deſerving, and a Mediator ready to undertake for his people in all exigents. Therefore the Lord will have it diſputed, and will have the conſciences of backſliders to clear him: wherein have I wearied thee? teſtifie againſt me: See, Jer. 2.5, 3. 4. To forſake the Lord without cauſe, and when men have nothing to lay to his charge, wherefore they do it, is great ingratitude; for, this is the ſcope of the challenge, that fince they could lay nothing to his charge, and yet turned away from him, they could not ſhun the crime of ingratitude.
Verſ. 4.
For I brought thee up out of the land of Egypt, and redeemed thee out of the houſe of ſervants, and I ſent before thee Moſes, Aaron and Miriam.
A further proof of his challenge for their ingratitude, is taken from his mercies towards them, whereby he further vindicates himſelf, and proves that they were ſo far from having any harſh uſage to lay to his charge, wherefore they did forſake him: that on the contrary, he had manifeſted many rare and ſingular favours toward them, which did aggravate their fault: This proof he cleares from ſeveral inſtances. The firſt inſtance is, his redeeming them from Egypt, and that when Egypt dealt moſt hardly with them, and had made them bond-men, although the Egyptians themſelves ought rather to have been ſlaves, as coming of curſed Cham, Gen. 9.25. A ſecond inſtance is taken from his conducting them through the wilderneſſe, giving unto them a well-ſetled government and faithful Governours, ſuch as Moſes in the State, to give laws from Gods mouth, and to conduct the people, Aaron to be Prieſt, and Meriam their ſiſter to inſtruct the women in that extraordinary time, Exod. 15.20. Doct. 1. Mercies received do contribute much to aggravate the defection of a people, ſo much doth this inſtancing of mercies in a time of defection teach. See, 1 Sam. 15.17, &c. 2. Our delivery from bondage ſpiritual or temporal, inward or outward, that we may ſerve the Lord, ought to be an eternal bond upon the delivered to be for God: therefore, their bringing out of the land of Egypt (a ſhadow of ſpiritual deliverance by Jeſus Chriſt) wherein God had manifeſted himſelf gloriouſly, is brought to remembrance, though paſt and done long ago, as yet obliging, if it were well conſidered: I brought them up out of the land of Egypt, &c. 3. The Lords conducting and guiding of his people in this world, under a ſweet and orderly government, and honeſt governours in Church and State, working to others hands for advancing Gods honour and the good of a people, is a ſingular and obliging mercy, though the people enjoying it were otherwiſe in a wilderneſſe; for, it aggravates their ingratitude, that he ſent before them Moſes, (who received Gods minde in Lawes, to them, Pſal. 103.7. who was ſingularly meek, Numb. 12.3. and vehement in his affection to that people, Exodus 32.31, &c. Numb. 14.13.) Aaron who was the Saint of the Lord, Pſal. 106.16. and Miriam, though a weak woman, and extraordinarily employed, and not to be imitated in ordinary, yet the ſenſe of the mercy ſhould not have died with her.
Verſe 5.
O my people, remember now what Balak King of Moab conſulted, and what Balaam the ſon of B…r anſwered him from Shittim unto Gilgal, that ye may know the righteouſneſſe of the LORD.
A third inſtance of mercy is taken from a particular paſſage of his goodneſſe in the wilderneſſe, turning Balaks intended curſe into a bleſſing, and cauſing Balaam againſt his own inclination to bleſſe the people, and publiſh Gods good will toward them. See, Numb. 22.5. and 23.7. and 24.1, 14. Deut. 23.4, 5. This inſtance is yet further enlarged, that when Balaam had counſelled Balak to tempt Iſrael to whoredom and idolatry at Shittim, that ſo God might turn their party, Rev. 2.14. Num. 25.1. yet the Lord ſpared them, and juſtly brought Balaam to a violent death, Joſh. 13.22. Numb. 31.8. He gave them victories over Og and Sihon, Numb. 21. he brought them unto the promiſed land, and in Gilgal renewed the Covenant by circumciſion and the Paſſeover, Joſh. 3.1. and 5.2, &c. By all which they might be ſufficiently convinced of his fidelity in keeping promiſe in every thing. Doct. 1. Forgetfulneſſe of mercies is the cauſe why they take ſo little effect, and produce ſo ſmall fruit. Therefore he calls them to remember now. 2. The Lord in aſſuring his people that he takes pleaſure in their proſperity, is pleaſed ſo far to condeſcend to our capacity, as to expreſſe himſelf as one whoſe heart warmed at the remembrance of wonted familiarity, and conſequently would be content to have it renewed, therefore upon rehearſal of this benefit, he repeats again, O my people; as if his affection were kindled and revived by the rehearſal; See, Jer. 2.2. much more ſhould it ſo work upon us. 3. As the Lord hath the power of curſing and bleſſing in his own hand, however men be diſpoſed, ſo doth he turn intended curſes againſt his people into bleſſings, he can when he will protect them againſt the fraud as well as the violence of enemies, yea, and make their very enemies befriend them; for, ſo much doth that hiſtory of Balaam and Balak here pointed at teach us. 4. The Lords ſparing mercies, his goodneſſe ſtriving with his peoples wickedneſſe, and his keeping and renewing of a Covenant when their ſins deſerve that it ſhould he broken, and his juſt judgements upon their violent and fraudulent enemies, ought to convince and engage his peoples hearts much to him; therefore ought they to remember for their conviction, what had paſt from Shittim to Gilgal. 5. There are ſtanding monuments and experiences in the Church, which may abundantly ſatisfie them of the Lords truth, mercy and ſtedfaſtneſſe in good will toward them, for their incouragement in walking in his way, and againſt every tentation they meet with therin, and for their conviction and clearing of the Lord, when it is otherwiſe; for, all theſe paſſages are rehearſed, that ye may know the righteouſneſſe of the Lord, or the manifold proofes of his fidelity in keeping promiſe.
Verſe 6.
Wherewith ſhall I come before the LORD, and bow my ſelf before the high God? ſhall I come before him, with burnt-offerings, with calves of a yeare old?
7.
Will the LORD be pleaſed with thouſands of rammes, or with ten thouſands of rivers of oile? ſhall I give my firſt-born for my tranſgreſſion, the fruit of my body for the ſin of my ſoul?
Having proved their ingratitude, the next fault challenged; is their hypocriticall formality; and therefore the Lord having cleared himſelf, and ſhewed what he had done, in the next place, the people are brought in for their part making great offers of ſervice and duty to God, wherein they manifeſt nor onelyonly their formality and affected ignorance, but their malicious hypocriſie alſo; for, whereas the Prophet ſpoke ſharply againſt them, they are brought in complaining that they were moſt willing to appeaſe Gods anger, and ready to offer him all kinde of ſervice, (yea, even what ſeems impoſſible, and is unlawfull) if it would pleaſe him, and yet he would never be pleaſed, but his Prophets ſtill cry out againſt them. Whence learn, 1. The right way of worſhipping God, and of appeaſing his anger, hath been an old controverſie, and the truth thereof lighted on by few how clearly ſoever it be revealed: Wherewith ſhall I come before the LORD? (or prevent the face of the LORD, or, the breaking forth of his anger?) ſay they, as yet to learn. 2. Whatever convictions of ſin men may attain to, or whatever neceſſity they may ſee of being brought back to God by theſe conviction; (both which may be ſuppoſed here in heir profeſſion:) yet corrupt men do heal theſe wounds ſlightly, placing all their confidence in external performance of ceremonies or religious duties, and neither fleeing to Chriſt, nor regarding the ſubſtantiall duties of faith, repentance and new obediences for, ſhall I come before him with burnt offerings, &c? is all they minde. 3. Men may have fair and broad profeſſions, and pretend much reverence to God, whoſe deeds do prove but ſtark naught; for, they pretend to how before the high God, and yet give him no more but a ceremony. 4. Corrupt and unrenewed men had rather be at any pains, yea, even what is unpoſſible and ſinfully cruell, then follow Gods way, in fleeing to Chriſt quitting their own rightcouſneſſe, and ſtudying mortification of ſin; for, ſo are we taught by their offer of thouſands of rammes, and ten thouſands of rivers of oile (which could not be had in all the world) and their offer of their firſt-born to be ſlain in ſacrifices for ſin, as Jdolaters do, and all this rather then the killing of one luſt. 5. Externall performances of religion prove oft-times a great ſnare to wicked men who uſe them, and a great obſtruction to the Miniſtery of the Word reproving ſin; for, this was their defence caſt in the Prophets teeth, that they were very obſervant of the Ceremoniall Law, and were ready to do more of that kinde, and therefore how could God be angry at them?
Ver. 8.
He hath ſhewed thee, Oman, what is good, and what doth the LORD require of thee, but to do juſtly, and to love mercy, and to walk humbly with thy God.
In oppoſition to their way, the Lord ſets down the true way of pleaſing him, and of their duty, containing the duties of juſtice and mercy whereunto they ſtood obliged each to other, and which hypocrites ordinarily neglect, and their duty of keeping communion with God in humble and ſober walking before him in the exerciſe of Religion, and all theſe as a fruit of faith, fleeing to God through Chriſt in the Covenant, whereby he becomes ours. Doct. 1. However men be ignorant, or contentious, yet the way of pleaſing God is clearly revealed in his Word; for, in anſwer to their queſtion he replies, He hath ſhewed thee, O man. 2. The Lords commands, (albeit they be the Lords injunctions to man, yet) are not rigid, or ſevere and unreaſonable, as hypocrites would alleadge, but gentle and deſirable; ſo is implied in that ſpeech, What doth the Lord require of thee, but to do juſtly, &c? and in that they are called good. 3. The Lord requireth, eſpecially of men profeſſing Piety, that they make conſcience of juſtice and equity in their dealing each with other, that ſo they may prove the ſincerity of their profeſſion, and may adorn it; for, the Lord requires to do juſtly. 4. Beſides the duties which we owe to our neighbours in juſtice, there are other duties which we are alſo bound to perform in humanity, or by the bond of Chriſtianity and charity; Theſe are here called merciemercy, which though no humane law can reach us, if we omit them, yet the Lord requires them, and conſcience and Chriſtianity doth call for them. 5. Though love be required in performing every commanded duty, yet for performance of mercy, it is eſpecially requiſite, as that which bindes the duty upon us, and which muſt ſeaſon the duty when it is a doing: The Lord requires to love mercy. 6. No duties can ever be acceptably performed by an unrenewed perſon, or one who hath not by faith fled to God in the Covenant to be reconciled with him through Chriſt, that ſo his duties may be performed as fruits of ſaith, proving the ſincerity thereof, and ſtrength may come from God daily enabling him thereunto; Therefore alſo here God muſt be theirs by Covenant thy God. 7. A man reconciled to God by faith, ought not only to ſtudy to perform duties of the ſecond Table, but to joyn therewith a ſtudy of keeping communion with God in the exerciſes of true piety, by both which conjoyned and flowing from faith, he may prove himſelf to be ſomewhat more then either a moral civilian or an hypocrite attaines to, and alſo that he may not provoke God to puniſh his neglect of keeping communion with him by ſuffering him to fal into ſome ſin againſt the ſecond Table: Therefore alſo is required to walk with thy God. 8. In relation to God, humility and ſobriety is required in the performance of duties either of the firſt or ſecond Table; there is no conceit of righteouſneſſe or merit to be allowed in what we do, but when we have done all, we are to come humbly to finde grace by vertue of a free Covenant we are to debaſe our ſelves when we are before God in religious worſhip; we are in all ſobriety and humility to receive commands, take on imploiments, and go about them with an humble dependance on him for conſtant ſupply of furniture: Walk humbly with thy God. 9. The people of God are to ſtudy conſtancy in their way, and eſpecially in humility, and for this end the bond of communion with God, and intereſt in him is to be kept faſt, and daily made uſe of; Walk humbly with God.
Ver. 9.
The LORDS voice crieth unto the city, and the man of wiſdom ſhall ſee thy Name: hear ye the rod, and who hath appointed it.
This verſe contains a generall ſentente given out againſt his people, and a Preface to the following ſpecial accuſations and ſentences. The ſum is, that ſince they made no conſcience of this their duty, though clearly revealed, v. 8. therefore the Lord by his Prophets gives warning of another reacher to be ſent unto them, to wit, his rods and judgements, which they are commanded to hear, ſince they will not heare his ſervants, and to conſider the author of them, that they may be affected therewith; and withall he declares that only the true fearers of God, who are indeed the wiſe ones, will take notice of God manifeſting himſelf either in the admonition, or in the rod. Doct. 1. Slighting of clearly revealed and commanded duties, will bring a rod upon a perſon or people; for, ſo doth the ſcope import. 2. The Lord doth not ſteal a judgement upon his people, but in great mercy forewarnes them of their danger, if they would make uſe of it; The Lords voice crieth, to give the alarm. 3. The teſtimonies of the Lords ſervants againſt ſin, and their warnings of wrath to come in their publike Miniſtery, is the Lords own warningpeece to the rebellious; for, ſo is the Lords voice to be underſtood of his voice in the mouth of his ſervants. 4. As Cities and eminent places have greateſt occaſions and incouragments to ſerve God, ſo when they come ſhort, their guilt is great, and they ſhare deepeſt in the cup of afflictions; therefore the Lords voice crieth unto the City, that is, to Jeruſalem, Samaria and other cities of the land, in which, as the Prophets preached moſt, ſo when the rod comes, they are alarmed eſpecially, as thoſe on whom it will light moſt ſadly. 5. We ought to be ſenſible of afflictions ſent upon us, as Gods Meſſengers ſent with a Meſſage to us, and the Lord will cauſe the moſt ſtubborn to feel his hand in them; for, this Hear the rod, is not only an exhortation to take the alarm, and be ſenſible of the rod when it comes; but a prediction, that though they would not heare the Prophets, yet they ſhould both heare and feel this Meſſenger. See, Jer. 1.15, 16.6. We ought not onelyonly to be ſenſible of the ſmart of the rod when it comes, but chiefly to look to the hand of God in it, and to what he would teach by it; Hear the rod, and who hath appointed it. 7. It is an evidence of the fear of God to take warning of a rods coming, or to get Gods minde in the rod ſeen, and to be affected with it and obey it, and onelyonly fearers of God get this uſe of it; The man of wiſdome ſhall ſee thy Name, that is, take up thy authority in theſe warnings from the Word, and diſcern what thou manifeſteſt of thy minde by the rod. 8. They onelyonly are wiſe indeed, who fear God, and who learn to make uſe of his Word and Providences toward them; for, he who feares God is called, the man of wiſdome, or ſubſtantiall wiſdome, that hath a being, as the word ſignifieth, all other wiſdome being but empty and vain.
Ver. 10.
Are there yet the treaſures of wickedneſſe in the houſe of the wicked, and the ſcant meaſure that is abominable?
11.
Shall I count them pure with the wicked balances, and with the bag of deceitfull weights?
12.
For the rich men thereof are full of violence, and the inhabitants thereof have ſpoken lies, and their tongue is deceitfull in their mouth.
To help them to underſtand his minde in the rod, the Lord enters upon a more ſpeciall accuſation of them for the ſins procuring the ſame; here he ſets before them their violation of juſtice and mercy, and charges upon them that by wicked meanes they had gathered great treaſure, which proved them to be wicked who did thus enrich themſelves. The meanes whereby they made this purchaſe, (or at leaſt endeavoured it) and for which they are challenged, are, 1. Scant meaſures, or lean in themſelves, and ſtarving the buyers. 2. Inexcuſable deceit in the matter of weights, and balances, bringing in more gain to them then was right. 3. Cruel violence uſed toward the poor. 4. Fraud and circumventing of one another, which was univerſall among them. All theſe accuſations the Lord referreth to themſelves to beare witneſſe of the truth of them, and poſeth their own conſcience, if notwithſtanding their profeſſions by externall ſacrificing, the Lord could in juſtice acquit them, and not rather abhor, and condemn and plague them. Doct. 1. The Lord abhoreth thoſe ſins eſpecially which are commited after many admonitions, & by ſuch as profeſſe much piety: Are there treaſures of wickedneſſe &c? ſaith he and that after ſo many admonitions and threatenings of the rod, and notwithſtanding your great Profeſſion. 2. It is a great ſigne of unſoundneſſe, when ſuch as are eminent in practiſing externall duties of the firſt table, can without ſcruple commit wickedneſſe againſt the ſecond; for, ſaith he, Are there yet (after the great offers of ſacrifices, is there yet ſo much unrenewedneſſe as to gather up) treaſures of wickedneſſe? 3. Exceſſive love unto, and deſire after riches driving men to uſe unlawfull meanes of purchaſe, is a ſure mark of wickedneſſe, let the purchaſer pretend to what he will, and of Gods diſpleaſure, however in his Providence he may permit ſuch to proſper; for, they are treaſures of wickedneſſe in the houſes of the wicked, and for this the Lord challengeth. 4. Deceitfulneſſe in weights, balances and meaſures is a ſinfull means of purchaſing riches, and a clear inſtance of injuſtice, which is abominable in the ſight of God; for, ſo much do the words hold forth. 5. Even our ſelves ſeriouſly conſidering our caſe, may not onelyonly ſee the truth of what the Word challengeth, but may eaſily judge, that God will not paſſe by approved groſſe guiltineſſe, nor juſtifie the doers thereof, whatever mask of profeſſion they cover it withall; therefore the Lord appeales to themſelves, both for the truth of the fact, Are there yet treaſures, &c? and for the demerit of it, ſhall I count them pure with the wicked balances, &c? or, purifie, and declare them juſt? 6. Men ought not to dallie and ſooth up themſelves in a dream of Gods approbation of them in their ſinfull wayes; Therefore he puts them to it, to judge righteous judgement in this particular, ſhall I count them pune &c? 7. However men ſtudy to blinde or put to ſilence their own conſciences, that ſo they may ſin without moleſtation; yet in the day of Gods controverſie it will be mens ſoreſt adverſarie, and plead Gods quarrel moſt thoroughly. Therefore he leaves this challenge at the dore of their own conſcience, as that which in due time would ſpeak out an anſwer to that queſtion, ſhall I count them pure? 8. It is a great ſigne of wickedneſſe in any perſon to imploy the power God hath given them above others, to wicked ends; for the rich men thereof (that is of the City, ver. 9. or of the land) are full of violence; Becauſe they are rich, therefore they are violent and beare it out. 9. Violent oppreſſion and deceitfull circumvention are equivalent ſins in Gods eſtimation, as tending both to one end, to gather riches with wronging of others; and flowing from the ſame fountain, being onelyonly fitted for diverſe times, and according to the diverſe conditions of the wicked; for, if they be powerfull they are violent; and if not, they ſupply that defect by deceit; Therefore is it joyned with the other, the inhabitants thereof (or, all ranks almoſt of the land) have ſpaken lies, and their tongue is deceitfull in their mouths, that is, as oft as they ſpeak they bring out fraud and deceit.
Ver. 13.
Therefore alſo will I make thee ſick in ſmiting thee, in making thee deſolate becauſe of thy ſins.
Leſt by ſparing theſe hypocrites, they might think he was ſuch a one as themſelves, therefore he gives out ſentence, and threatens them explaining what the rod was, whereof he gave them warning; He threatens that by ſtriking and making them deſolate, he will make them ſick, that is, not ſo much ſend bodily ſickneſſe (which is a particular judgement of it ſelfe, Lev. 26.16.) with their deſolation; as generally, that as they by oppreſſion made others faint, ſo he would cruſh them by judgements, and make them as weak as a ſick man. Doct. 1. Sin will lay a land deſolate, and leave a people helpleſſe and friendleſſe, and without comfort againſt croſſes; ſo much do the words hold forth. 2. Sin is moſt of all to be looked unto in our deſolations and afflictions; as having a greater hand therein then the power of enemies; Therefore doth he mention onelyonly ſin as the cauſe of deſolation,—becauſe of thy ſins. 3. Judgements for ſinne will not onelyonly affect the afflicted man, but be ready to make him faint and ſuccumb; for, ſaith he, I will make thee ſick in ſmiting thee. They whoſe hearts are effeminate with love to ſin, Ezek. 16.30. will prove feeble in bearing the puniſhment of ſin, Ezek. 22.14.
Ver. 14.
Thou ſhalt eat, but not be ſatisfied, and thy caſting down ſhall be in the midſt of thee: and thou ſhale take hold, but ſhalt not deliver: and that which thou delivereſt, will I give up to the ſword.
15.
Thou ſhalt ſowe, but thou ſhalt not reap; thou ſhalt trend the olives, but thou ſhalt not anoint thee with oile, and ſweet wine, but ſhalt not drink wine.
Followeth a particular enumeration of theſe judgements whereby he would make them ſick and deſolate; The firſt ſtroak is famine, flowing not from ſcarcity of proviſion, but from the Lords withdrawing of a Bleſſing, Lev 26.26. Hoſ. 4.10, Whence learn. 1. Threatenings giving out of old againſt ſin, ſtand in force againſt the ſame ſins in all generations; for the threatenings of the Law of Moſes are declared to be in force in Michas dayes. 2. God hath ſo immediate an hand in feeding men by the creatures, that when he withdraweth his bleſſing, the creatures, though given in never ſo great abundance, will not feed; for, thou ſhalt eat, and not be ſatisfied. 3. It is juſt with God to let ſuch as provoke him in gathering together outward things, know how far they wrong themſelves, while they do it on the creature, forgetting the Creator; Therefore againſt ſuch as provoked him by gathering of wealth, he threatens that all of it ſhould not ſo much as keep them from ſtarving. The ſecond ſtroak is, their caſting down to be in the midſt of them; that is, they ſhall be exhauſted in their own land, and with inteſtine evils, although they were ſecure of forreign enemies, or of captivity by them; Teaching, that as inſtine troubles are a fore judgement and ſharp puniſhment for ſin: ſo the Lord can reach a perſon or people in the midſt of all their contentments, and can abaſe them as low by his ſecret curſe, as by any outward enemy; thy caſting down ſhall be in the midſt of thee. The third ſtroak is, that there ſhall be no poſſibility of exemption from his plagues, when they ſhall eſſay all meanes to preſerve what is precious to them, as wives, children, treaſures, &c, it ſhall be to no purpoſe; for what eſcapes at one time, ſhall be cut off at another. Whence learn, 1. Humane endeavours will not exempt men from divine judgements purſuing them for ſin, thou ſhalt take hold, to wit, that thou mayeſt hold faſt, or pull out of danger, but ſhalt not deliver. 2. When wicked and impenitent ſinners are preſerved from one ſtroak, it is onelyonly that they may be reſerved for a greater; for, what thou delivereſt will I give up to the ſword. The fourth ſtroak threatened is, their being deprived of laboured-for comforts, the land being given as a prey to their enemies, who ſhould devour their proviſion, as they had bereft others of the fruit of their labours, ſo ſhould the enemy, or other inſtruments of Gods wrath deal with them, they ſhould not reap (much leſſe eat) of what they had ſowed, they ſhould not as in times of joy anoint themſelves with the oile they had trodden out, nor drink of their own wine. See the like threatenings, Deut. 28.38, 39, 40. Amos. 5.11. Zeph. 11, 13. and the contrary promiſes, Iſay. 62.8, 9. Amos 9.13, 14. Doct. 1. Sin provoketh the Lord (however he be long-ſuffering and ſlow to execute) to make mans endeavours for his own ſubſiſtence to be vaine, whereof he will give proof when the cup of iniquity is full: Thou ſhalt ſowe, but thou ſhalt not reap, &c. 2. The Lord doth ſo in deep wiſdome contrive the way of his judgements, as they may give the ſoreſt daſh to the wicked, and may repay their ſin; Therefore as they by oppreſſion and deceit. reaped where they ſowed not: ſo now he will make them ſowe, and not reap; yea, he lets them ſowe, and tread the olives and ſweet wine, that having employed their paines, and being filled with expectation, their diſappointment may be the greater.
Verſ. 16.
For the ſtatutes of Omri are kept, and all the works of the houſe of Ahab; and ye walk in their counſels, that I ſhould make thee a deſolation, and the inhabitants thereof an hiſſing: therefore ye ſhall beare the reproach of my people.
Here we have another cauſe of Gods rod, and a further accuſation for their idolatry, which being ſet up by Omri and Ahab his ſon, (who beſide the golden calves worſhipped Baal, 1 Kings 16.25, 30, 31, 32.) was followed by the people of Iſrael, and by Judah alſo, by reaſon of the affinity that was betwixt the two Kings at that time, 2 Kings 8.18. for which ſin, whatever pretences they held out, the Lord threatens them yet further with extreme deſolation. Doct. 1. Idolatry and corruption of true Religion and the worſhip of God is the great cauſe of Gods controverſie with his viſible Church: for the ſtatutes of Omri are beot. 2. The Authors and Promoters of idolatry in the viſible Church, are marked and obſerved by the Lord; as Omri and Ahab are. 3. No injunctions of rulers, nor concurrence of publick authority can make idolatry lawful, nor juſtifie thoſe who walk in ſuch wayes, being enjoyned; for, it is a controverſie, the ſtatutes of Omri are kept, and all the works of the houſe of Ahab. 4. No example of multitudes nor ſhewes of prudence, can juſtifie idolatry, or perverting of truth; The works of the houſe of Ahab are kept, and ye (both Judah and Iſrael) walk in their counſels. They thought it a prudential way, by conformity with the heathen to keep peace with them, and be free of the ſcorn of the wiſe of the world, becauſe of a ſingular Religion; but all this excuſeth not. 5. Whatever outward advantage men expect by corrupting of Religion, yet the nature of their work tends to a contrary end, and doth draw on all thoſe evils, which they by ſinning ſtudy to decline; for, whatever pretences they had, yet, ye walk, ſaith he, in their counſells, that I ſhould make thee a deſolation, and the inhabitants thereof an hiſſing, it expoſed them both to ſpoile and reproach which they ſought to ſhun. 6 Idolatry is a land-deſtroying ſin, and makes a people extremely deſolate and contemptible, ſo much alſo doth this threatening teach, wherin there are ſadder things threatened then for their ſins againſt the ſecond Table: I will make thee a deſolation, and the inhabitants an hiſſing, &c. 7. As the Lords people have their peculiar priviledges, ſo alſo their peculiar reproach, or puniſhment proportionable to their profaning of that great priviledge of his people, Ezek. 36.20, 23. and that becauſe ſin in them, who boaſt themſelves to be the people of God, is ſingularly great; Therefore, ſaith he, ye ſhall bear the reproach of my people.