Exposition of the 12 Small Prophets, Amos · Chapter 5

Exposition of the 12 Small Prophets · Amos · Chapter 5

p. 429CHAP. V.

IN this chapter, the Lord proſecutes what he had begun in the cloſe of the former; and takes much pains to ſtir them up to repentance, that ſo they may prevent their own ruine, and that they may be left without excuſe, if they will not harken unto him. And for this end, in the firſt part of the chapter he laieth before them their ſad condition which was approaching, in a lamentation for the utter deſtruction of their ſtate, v. 1, 2. and the almoſt utter conſuming of the body of the people, v. 3. In the ſecond part of the chapter, he exhorts them to make uſe of this warning, and to ſeek to God by repentance for preventing of the ſtroak. This exhortation is ſeveral times repeated, and ſeconded with directions how to performe the duty rightly, with promiſes to incourage them to it, with challenges for ſin, ſhewing what need there was of it; and theſe preſſed home with threatnings of deſerved judgements, to keep them from ſleighting challenges. And 1. They are exhorted to ſeek him, and encouraged from a promiſe of life, v. 4. and diſſuaded from their idolatrous courſes, which would bring judgements upon the places where they were entertained, v. 5. 2. The exhortation and encouragement are again repeated, with a certification that if they obeyed not, wrath ſhould come upon them, which they ſhould not remedy by their idolatry, v. 6. conſidering that (beſide their idolatry.) they were guilty of horrid injuſtice and unrighteouſneſſe, v. 7. 3. They are again exhorted to ſeek him, conſidering his power, which appears in his ordinary providence in the world, v. 8. and in his doing great thing by unlikly means, v. 9. And conſidering what their ſins were, and what they deſerved; wherein he declareth, that they were ſuch as could endure no admonition, v. 10. that they were cruel oppreſſors, to raiſe up themſelves, but it ſhould be to no p. 430purpoſe, v. 11. and that he knew their horrid injuſtice, however they did palliat it, v. 12. and would therefore puniſh them with judgements, under which they ſhould not dare to mutter, and wherein wiſe obſervers ſhould adore his juſtice, v. 13. 4. The exhortation is yet again repeated, and they are ſtirred up really to ſeek good and abandon evil, promiſing them life, and his preſence which now they did but preſumptuouſly boaſt of, v. 14. and they are preſſed to prove the ſincerity of their ſeeking by their zeal and affections, and executing of judgement and juſtice; upon which there is hope of mercy held out to that remnant, v. 15. otherwiſe, it is threatned that all perſons and places ſhall be filled with ſorrow and lamentation, v. 16.17. In the third part of the chapter, the Lord refutes their carnal confidences which made them contemn his threatnings: and namely 1. Their atheiſtical ſcorning of threatned judgements, and their looking to be better dealt with; which he declares was a plague upon them, and would be refuted by the dreadful darkneſſe of the day of vengeance, wherein one miſery ſhould be heaped on another, to plague them, v: 18, 19, 20. 2. Their hypocritical conceit of their external worſhip; which the Lord rejects, ſince (beſide the unwarrantableneſſe thereof) they walked not ſtreightly in the duties of the ſecond Table, v. 21.22, 23, 24. 3. Their glorying in antiquity and the cuſtomes of their fathers; Concerning whom the Lord declareth that they had corrupted his worſhip, as well as they who ſucceeded them, v. 25.26. and therefore they who had imitate them, ſhould pay for all by their captivity, v. 27.

Verſe 1. HEar ye this word which I take up againſt you, even a lamentation, O houſe of Iſrael.

2. The virgin of Iſrael is fallen, ſhe ſhall no more riſe: ſhe is forſaken upon her land, there is none to raiſe her up.

In theſe verſes, the Prophet laieth before Iſrael their ſad condition and approaching ruine, in a lamentation p. 431given and dictate to him by God, thereby to expreſſe his ſenſe of their condition: Wherein it is lamented that the Church and ſtate of Iſrael is fallen, and that without hope of recovery; ſhe being deprived of her members and ſubjects, and none left to raiſe her up againe. From v. 1. learn, 1. A peoples obſtinacy and oppoſition to God, and their contemning of better tidings from the word, will at laſt reſolve in ſad newes and lamentations: and whatever it be that people rejoice and comfort themſelves in, neglecting God, it will certainly end in bitterneſſe and ſorrow; for, now the wanton and incorrigible houſe of Iſrael get a word againſt them, even a lamentation. 2. Impenitent ſinners are ordinarily ſo careleſſe and ſo deafe, that they have need to be ſtirred up to give attention, even when ſaddeſt news are gone out againſt them; for, they need a call here, Hear ye this word &c. O houſe of Iſrael. 3. Albeit the Lords faithful ſervants muſt carry hard tidings againſt his people, when they are comanded; and are bound to glorifie Gods juſtice, when it is manifeſted in righteous judgements: Yet their own diſpoſitions are not ſo cruel, but they will be ready to lament for the ſad tidings which they muſt carry: and it is matter of deep ſorrow, when the Lord enters into judgement, even with his ſinful Church, and people, and rewards them as they deſerve; Therefore is this threatning held forth in a lamentation of the Prophet. From v. 2. learn. 1. It is the ſad and lamentable fruit of ſin, that it brings a Nation or perſon violently down from their dignities and enjoyments, into a gulfe of miſeries; for, it is the lamentation that Iſrael is fallen, which is a violent change to the worſe. He ſpeaks of it in the preſent time, becauſe of its certainty and nearneſſe, and becauſe the lamentation is fitted to the time when it ſhould be ſo. 2. A peoples former flouriſhing condition, and their not meeting with ſuch ſad lots, yea and Gods former tenderneſſe toward them, will not hold off deſerved wrath, it may well make it ſadder; for, though they be the virgin of Iſrael, both in reſpect of Gods tenderneſſe toward them (as a man is careful of his daughter, being a virgin) and in reſpect of their former flouriſhing condition, and that they had been as an untouched virgin in reſpect of total ſubduing (and ſo it is ſpoken of other Nations, Iſa. 47. 1. Jer. 46.11.) p. 432Yet the virgin of Iſrael is fallen, and that maketh her fall the ſadder. 3. Albeit ſecure ſinners (eſpecially in the Church) do ordinarily dreame of a ſpeedy recovery out of their calamities; yet it is no wonder to ſee deliverance long a coming when once God is provoked to ſtrike in extremity: Yea it is juſt with God to ſtrike an impenitent Church without hope of recovery, at leaſt for many generations; Therefore it is added, ſhe ſhall no more riſe, or recover, like a weak woman ſo cruſhed with a fall, that ſhe cannot get up again. Which is not to be underſtood as if Iſrael ſhould never recover; for the contrary is promiſed, Hoſ. 3.5. and 41.10, 11. Rom. 11.26. and elſewhere: And the original expreſſion is uſed of things which come not to paſſe onelyonly for a time, as 2. Kings 6.23. and 24.7. compared with Jer. 37.5. But the meaning is, that however formerly when they were afflicted, they did recouer again either in the ſame, or in the following generation. 2. Kings 13.22.23, 24, 25. and 14.25, 26, 27. yet now it ſhould not prove ſo: But by this ſtroak, the Nation and ſtate ſhould for once be loſt without hope of recovery, and ſhould continue ſo for a long time; as hath been ſadly verified to this day. 4. God when he is provoked, can deprive a people of all refuges; and leave them deſtitute of all helpe, in the midſt of their former enjoyments; for, ſhe is forſaken, and that upon her land, there is none to raiſe her up. This confirmes her hopeleſſe condition, that like a virgin cruſhed with a fall to the ground, and wanting help to raiſe her up; ſo ſhould ſhe be deprived of her ſubjects who in great numbers had poſſeſſed that land, and ſhould have none to recover her out of her difficulties, but ſhe behoved to lie ſtill upon the ground, and not get her ſtate erected again on that land, as formerly.

Verſe. 3. For thus ſaith the Lord God, The City that went out by a thouſand, ſhall leave an hundred, and that which went forth by an hundred, ſhall leave ten to the houſe of Iſrael.

The Lord enterpoſeth to confirm this lamentation, and explaineth yet further their helpleſſe condition in their p. 433trouble; by ſhewing that not onelyonly they ſhould be broken as a State or Nation, but that great havoke ſhould be made even of the body of the people. In ſo much that whereas in armies offending, Commanders uſe to decimate them, and puniſh the tenth man; He on the contrary ſhould onelyonly leave the tenth, and cut off nine parts, to wit, by ſlaughter and captivity, as is explained chap. 3.12. Doct. 1. It is a needful ſtudy to obſerve and hear God ſpeaking in threatnings, and ſeriouſly to conſider what a Lord he is; therefore is it ſubjoyned, for thus ſaith the Lord, and to affect them the more, he is deſcribed to be the Lord God. 2. When God is provoked to let out the wrath that is due to ſin, it will make a ſad and great change, and a great havoke of men; for, ſo it is here, ſcarcely is the tenth man left; The City that went out by a thouſand, ſhall leave an hundred, and that which went forth by an hundred, ſhall leave ten to the houſe of Iſrael. The forme of ſpeech alludes to the dividing of the people under captains of thouſands, and of hundreds. 3. When a Nation becometh impenitent and obſtinate, it is juſt with God, not onelyonly to ruine them as a State, and break their authority as a Nation, but to break forth upon the body of the people, and conſume them with judgements alſo; for ſuch was Iſraels lot, not onelyonly did they fall as a Nation, v. 2. but here the body of the people are conſumed. 4. The Lord in greateſt ſeverity, doth yet remember mercy toward his people. Even threatnings againſt them, have promiſes of mercy in their boſome. And in particular, no ſad diſpenſation toward Iſrael, doth utterly make void Gods mercy toward them: for, ſo doth appeare here; albeit it be a threatning that they are but ten, yet that they are ten, is a mercy and promiſe. See Iſa, 6.13.

Verſe 4. For thus ſaith the Lord unto the houſe of Iſrael, Seek ye me, and ye ſhall live.

5. For ſeek not Bethel, nor enter into Gilgal, and paſſe not to Beerſheba: for Gilgal ſhall ſurely go into captivity, and Bethel ſhall come to nought.

Followeth the Lords ſcope in all this threatning, which is to invite them to repentance, unto which they are p. 434ſo frequently exhorted, and preſſed and directed, in this part of the chapter. In theſe verſes they are, 1. Commanded and exhorted to ſeek him. 2. They are encouraged ſo to do, by a promiſe of life, whereby we are to underſtand not onelyonly a ſpiritual life of grace here and glory hereafter, but alſo that they ſhould be delivered from trouble (at leaſt not be totally conſumed by it) and enjoy outward proſperity and felicity, in place of the calamities which their ſin drew on. 3. They are directed how to ſeek him rightly, to wit, that they ſhould ſeek him in his own appointed way, and not follow their idolatrous courſes. And to this a reaſon is ſub-joined, that the places where their idols were entertained and worſhipped, were to be conſumed by the wrath of God; and therefore it was their folly to follow them. From v. 4. learn, 1. The Lords ſcope, when he threatens moſt ſeverely, is to drive his people to repentance, that they may be fit for mercy; Therefore this exhortation comes in with the particle for (or ſince it is ſo, this is the thing I drive at) ſeek me. Unleſſe we faſten upon this, we will either but deſpiſe threatnings, ſo long as we can, or become heartleſſe when are ſenſible of them. 2. As to enjoy God will be the chiefe deſire and aime of penitents, and not to be freed from trouble onelyonly: So however ſecure ſinners glory much of their enjoying of God; yet when trouble is bleſſed to ſet them on worke, they will finde their miſtake, and ſee that he is departed. In both theſe reſpects are they directed to ſeek God as their chiefe deſire, and him whom they had loſt in their ſecurity. 3. Albeit ſenſible ſouls finde the Lord abſent from them, through their own default; Yet that ſhould not deterre them from ſeeking and purſuing after him again; for, to ſuch is the command, ſeek ye me. To be made ſenſible of a diſtance, and of abſence, is a greater token for good, then that it ſhould be cruſhed by ſuch diſcouragements. 4. Albeit alſo ſuch as finde a diſtance, and are ſeeking to make it up, may poſſibly, for their further exerciſe, not ſeem to come ſpeed at firſt; yet that ſhould not weaken their hands: nor will they be accounted leſſe penitent, or be further from acceptance, that they are but purſuers, and not enjoyers; for, approven repentance here is not to finde God, but to ſeek God, and theſe get the promiſe. p. 435Seek ye me, and ye ſhall live. 5. Albeit Satan lay many impediments in a penitents way; Sometime by aſſaulting him with fits of ſecurity; ſometime repreſenting God ſo unto him, as he dare not approach; ſometime ſuggeſting that there is no hope for him; and ſometime diſcouraging him, that his former endeavours ſeme to have been in vain: Yet this may reſolve the doubts of moſt deſperate ſinners, that even they are commanded to come to God: and that by him, whoſe power may terrifie, and whoſe ſufficiency may encourage, and at whoſe command we may let down the net; Therefore is the exhortation thus preſſed, Thus ſaith the Lord unto the houſe of Iſrael, (as bad as they are) ſeek ye me. See Iſa. 45.19. 6. A penitent ſeeker of God would not onelyonly minde the command of God, but would eye the encouragement alſo, and joine the Goſpel with the Law, to quicken him in his duty; Therefore is there an encouagement ſub-joined, ſeek ye me, and ye ſhall live. 7. As all they who do not ſeek God, are but dead even while they ſeem to live in pleaſure, 1. Tim. 5.6. So to ſeek God is the undoubted way to attain a ſpiritual life, and to get a ſentence and principle of eternal life, and to live comfortably in his favour: Yea it is the ready way to obtain outward proſperity, in ſo far as is for their good, and to have their lot, whatever it be, made comfortable: for, this promiſe, ye ſhall live, albeit it hold not out ſuch temporal favours to every penitent, as it doth to Iſrael; yet it holds out ſo much as is contained in the doctrine to every penitent. From v. 5. learn, 1. The right and acceptable way of ſeeking God is an old controverſie in the Church, and a controverſie which God onelyonly by his word muſt reſolve and determine: Therefore doth he adde this direction how to ſeek him. 2. The following of idoles and their ſervice, and the worſhipping of God in and by them, will prove but a poor ſhift in trouble; and is a ſervice which he will not accept, nor approve of as right ſeeking of him: Therefore, whereas they might be ready (if they did any thing) upon ſuch an invitation, to run to the worſhip of the calves; The Lord expreſsly prohibites them, if they would approve themſelves as ſeekers of him: But ſeek not Bethel, nor enter into Gilgal; and paſſe not into Beerſheha. Theſe places have been often ſpoken of in Hoſea; onelyonly Beerſheba is here p. 436firſt named in theſe Prophets; which it ſeemes they alſo frequented for idolatrous worſhip, becauſe Abraham and Iſaac had dwelt often there, Gen. 21.31. and 26.23. and not onelyonly they, but Jacob alſo had worſhipped God there, Gen. 21.33, and 26.23, 24, 25. and 46. 1. It was afterward a City on the very ſouth border of the promiſed land, as Dan was on the north, Judg. 20.1. 1. Sam. 3.20. and did belong to to the Tribe of Judah, Joſh. 15.20, 28. And therefore it is a queſtion how Iſrael came to erect their idolatry there. It may be it was becauſe that City fell afterward in Simeons lot, Joſh. 19.1, 2. who revolted with the reſt from the houſe of David. Though after the captivity of the ten Tribes, we finde it in the poſſeſſion of Judah, and polluted with their idolatry, 2. Kings 23.8. 3. Idols will be ſo far from helping theſe who worſhip them and truſt in them, that God will diſcover the vanity of them, by making them cauſes of ruine to all places where they are entertained; for, ſo much is held out in this reaſon diſſwading them from theſe courſes, for Gilgal ſhall ſurely go into captivity, and Bethel ſhall come to nought; Where in the Original there is an alluſion to the names of theſe places, that as Gilgal had its name from rolling, Joſh. 5.9. ſo it ſhould roll into captivity: And Bethel ſhould prove vanity, or Aven, as it was in effect by reaſon of idolatry, whence it is called Bethaven, Hoſ. 4.15.

Verſe 6. Seek the Lord, and ye ſhall live, leſt he break out like fire in the houſe of Joſeph, and devour it, and there be none to quench it in Bethel.

The exhortation and encouragement are here the ſecond time repeated. And a certification is ſub joined, that if they did not obey, wrath would break out and conſume them like a fire, which they ſhould not be able to quench by their idolatry. Whence learn, 1. There is need of frequent up-ſtirrings and encouragements to ſet us on work, and keep us going in ſeeking God: Therefore muſt both the command and encouragement be repeated. 2. What the Lord ſaith for the encouragement of penitents, and ſuch as ſeek him, may ſafely be leaned unto, for p. 437he will not recall nor eat it in again: Therefore doth he again promiſe, Seek the Lord, and ye ſhall live, as that which he will ſtand to and make good. 3. The Lords diſpleaſure againſt his ſinful and impenitent people, will break forth, and prove ſo much the more violent, as they have had many warnings and encouragements; for, upon the back of the exhortation and promiſe, it followeth, leſt he break forth like fire in the houſe of Joſeph, or ten Tribes, whereof Ephraim the ſon of Joſeph was the chiefe. 4. Idolatry and corrupt Religion have need of proſpering times; for, when wrath is kindled, ſuch courſes will not availe either to avert, or moderate it: Therefore, ſaith he, when this fire is kindled, there will be none to quench it in Bethel.

Verſe 7. Ye who turn judgement to worm-wood, and leave of righteouſneſs in the earth;

To help them to take with this exhortation, he laieth before them their guilt needing repentance and deſerving wrath. And as before it is inſinuated that they had ſinned againſt the firſt Table, in the matter or worſhip: So here their violation of the ſecond Table is laid to their charge, in that they turned the ſeats of juſtice into places of bitter and deadly injuſtice, and left no place for any righteouſneſs among them, but did tread it under foot. Whence learn, 1. Men will never be ſerious and ſincere in the matter of repentance and ſeeking of God, for any troubles that can come upon them, till firſt they be convinced of ſin and guilt: Therefore are they charged with guilt, to make the exhortation effectual. 2. The Lord abhorreth partiality in mens taking with guilt. He will have them ſo take with one ſort of ſin, as they do not lightly paſſe over another; and ſo to ſee their ſins againſt the firſt Table, as they be humbled alſo for provocations againſt the ſecond: Therefore, after the challenge for their idolatry, he layeth before them their ſins in the matter of juſtice and righteouſneſſe. 3. As the impartial adminiſtration of juſtice is a very profitable and pleaſant thing; So it is a bitter and deadly thing to pervert juſtice; And as it is bitter and intolerable to the innocent: So God will look upon it p. 438as a bitter courſe which he cannot endure. Therefore doth he challenge them that they turn judgement to wormwood. 4. When publike judicatories are corrupted with injuſtice, then a door is opened to all crimes and unrighteouſneſſe in private dealing: And this will be put on their account who make not juſtice formidable to ſuch tranſgreſſors; Therefore it is added, and leave off righteouſneſſe. 5. It is an high degree of wickedneſſe, when not onelyonly righteouſneſſe is omitted, but is deſpiſed alſo; and all they are condemned and trod upon who would follow it: This was their ſin here, and leave off righteouſneſſe in the earth, or let it reſt on the earth, and leave it on the ground, as a contemptible thing, to be trod upon.

Verſe 8. Seek him that maketh the ſeven ſtars and Orion, and turneth the ſhadow of death into the morning, and maketh the day darke with night; that calleth for the waters of the ſea, and poureth them out upon the face of the earth, the Lord is his Name.

This v. in the Original hath onelyonly Him, or he that maketh the ſeven ſtars &c. And it is conceived by many as a continued challenge, repeating from v. 7. Ye leave off, or forſake him that maketh the ſeven ſtars &c. But it runs as well with the tranſlation as a reſuming of the exhortation, which is the principal thing inſiſted on in this part of the chapter. And it is again preſſed, partly, from the conſideration of the power and providence of God, v. 8, 9. and partly, from the conſideration of their own ſins, and and of the judgements comming upon them, becauſe of ſin. In this v. the power and providence of God are commended as ſhining in natural things, and their motions; 1. That he is the Creatour and Governour of the ſtars, and their influences, and of the ſeaſons cauſed thereby: This is inſtanced in the ſeven ſtars, who do afford more warme influences, and Orion, which produceth boiſterous ſtormes. See Job. 9.9. 2 That he is the appointer and orderer of the viciſſitudes of day and night, whereby a cleare morning ſucceeds to darkneſſe like the p. 439ſhadow of death; and again a darke night ſhuts up the clear day; or, (as this laſt part may be alſo underſtood) He can alter natures courſe, and darken the cleareſt day with thick clouds. 3. That he can raiſe vapours out of the ſea, and pour them out in rain upon the earth, or, can by inundations and deluges, let in the ſea upon the land. By all which it appeareth that he is Jehovah, the true God. Compare chap. 4.13. Doct. 1. Such as would ſeek God rightly, ought to know him, and ſtudy what he is; That ſo they may know him to be the true God, infinitly above all idols; and that therefore his commands are not to be ſleighted, nor will he be pleaſed with outſide ſervice, and that all they who ſeek him ſincerely have cauſe to be encouraged in him. Therefore, doth he deſcribe himſelfe, to preſſe them to ſeek him, and comprehendes all in this, the Lord is his name. 2. The Lord is the Creatour and Supreme Governour of all the creatures in Heaven and Earth: And he is to be ſeen and acknowledged as ſuch, without reſting on theſe creatures themſelves, or aſcribing their courſes, motions, and influences to fate, or any ſecond cauſe: Therefore is it declared that he maketh the ſeven ſtars, and Orion &c. 3. It is not enough to ſee God and his providence in the works of nature, or motions of ſecond cauſes; But we ought ſo to ſee him in them as may commend piety to our hearts, and preſſe us to it: Therefore doth the exhortation run, ſeek him that maketh the ſeven ſtars &c. And particularly, firſt, it is an argument to ſeek him, that he maketh the ſeven ſtars and Orion. Whereby is held out. 1: That God is worthy, and ought to be ſought unto and ſerved, who is not onelyonly above men and creatures on earth, but his power is in the heavens. 2. He is able either to ruine or refreſh men by means and ſecond cauſes which are at a great diſtance from them, even by the influences of the ſtars: and therefore he ought to be ſought unto. 3. The very viciſſitudes and change of ſeaſons and weather, are Gods work wherein he is to be ſeen, and which ſhould invite us to ſeek him. Secondly, his turning the ſhadow of death into the morning, and making the day dark with clouds; teacheth, that God is he who can change or ſettle conditions as he pleaſeth; He can turn adverſity into proſperity, and proſperity into adverſity, as he pleaſeth: And if he ſettle, p. 440none will ſhake, and if he ſhake none can eſtabliſh: And therefore the ſhort path to well-being, is to ſeek him. Thirdly, his calling for the waters of the ſea, and pouring them out upon the face of the earth, teacheth, that God hath ſhowres of comforts, and deluges of miſeries, to pour out as he pleaſeth. When they who ſeek him ſtand in need, he can bring abundance of comforts unto them in as ſtrange a way, as to call up ſea-waters into the aire, and purifie them, and pour them out upon the earth. And when ſinners neglect him, he can wonderfully plague them as if he made void his decree concerning the bounds of the ſea, and let it in upon the land.

Verſe 9. That ſtrengtheneth the ſpoiled againſt the ſtrong, ſo that the ſpoiled ſhall come againſt the fortreſs.

In this v. the power and providence of God, are further commended from what he doth in humane affairs. Wherein it is declared that he can employ contemptible and ſubdued people, and make them prevaile over the ſtrongeſt, and their ſtrong holds. This may be underſtood either generally, that the Lord doth this among all Nations as he pleaſeth. Or more particularly, that he ſpeaks it with relation to them; and that either by way of threatning, that if they ſought not to him, but truſted in their ſtrength and forts, he could make moſt contemptible and weak means cruſh them and it. Or by way of promiſe, that if they would repent and ſeek him, he would ſtrengthen them (though ſore broken) to recover and prevaile over their enemies. Doct. 1. The power and providence of God, do ſhine not onelyonly in the works of nature, and of natural ſecond cauſes, but alſo in over ruling the actions of men according to his pleaſure: and he (and not chance or fortune) is to be ſeen ſuprem in all of them; and a right ſight thereof will invite men to ſeek him who is ſupreme over them and their enterprizes: Therefore alſo is this held out as an argument preſſing them to ſeek him. 2. Mens ſtrength and valour, or their forts and ſtrong holds will prove but weak defences when God is angry, and is about to bring deſtruction; for, ſo is here p. 441held forth. 3. God needs not any great or probable means, to oppoſe what men account their great ſtrength, or to bring it down; for, he ſtrengtheneth (or recreats and gives courage to) the ſpoiled againſt the ſtrong, ſo that the ſpoiled ſhall not onelyonly hazard to go to the fields againſt enemies, but ſhall come againſt the fortreſſe.

Verſe 10. They hate him that rebuketh in the gate: and they abhor him that ſpeaketh uprightly.

This duty, which hath been preſſed from the conſideration of Gods power, is yet further inculcate from the conſideration of their own ſins, and of the judgements deſerved thereby, both which he laieth before them. And firſt, (which he ſpeaketh of them, as not worthy to be ſpoken unto) he challengeth; That in the gate they could not endure any rebuke, or upright ſpeaking: that is, their Judges eſpecially who ſat in the gate, were ſo wicked, and ſo incorrigible, that they could not endure any who oppoſed or reproved their unrighteous decrees, or who ſpake and pleaded for righteouſneſſe and equity. And they could not endure the Prophets who did publickly reprove their vices, and counſel them to do righteouſly. Whence learn, 1. Adminiſtration of juſtice (being appointed for the genral good of a ſociety) ſhould be ſo managed, as Courts of judgement may be open and patent to all who are wronged. And Judges ſhould carry themſelves openly and fairly in it. So much was ſignified by adminiſtration of juſtice of old, in the gate, where the meaneſt might have eaſie acceſſe, and the Judges determined in open view of all. 2. In times of publick and general defections, God hath ordinarily much to ſay to Judges and Rulers; for, here they who manage matters in the gate, (as appears from the following verſes) do that which is worthy to be rebuked, and which is not upright 3. It is the commendation of men in a declining time, that they are not drawen from their duty by the impetuous ſtreame of the time; and that they do in their ſtations, oppoſe others who do wrong, which is a meane to guard themſelves, when they are zealous againſt evils in others: for, here there are Prophets and others in their ſtations, p. 443who rebuke and ſpeak uprightly, and that publickly in the gate. 4. Upright men, and ſuch as are faithful and free in an evil time, may expect not onelyonly that they will not alwayes prevaile with theſe they deal with; but that they ſhall meet with contempt and hatred for their pains; for, ſuch was their lot here. See Iſa. 29.21. 5. It is a great height of impiety, when men not onelyonly do wrong, but cannot endure them who joyne not with them, or would reclaim them when they ſin with an high hand. This is an evil that, if it be not repented of and amended, will provoke God to take the reproofe in his own hand; As here he doth; and Rulers cannot be free of it, when they will not be medled with, nor endure counſel and admonition from theſe who are warranted by God to offer it unto them. This is the ſumme of the challenge, They hate him who rebuketh in the gate &c.

Verſe 11. Foraſmuch therefore as your treading is upon the poor, and ye take from him burdens of wheat, ye have built houſes of hewen ſtone, but ye ſhall not dwell in them: ye have planted pleaſant vineyards, but ye ſhall not drink wine of them.

Secondly, he challengeth them for cruel oppreſſion of the poor, and that (having taken all their ſilver from them) they did cauſe them bring their very meat and livelihood on their ſhoulders to them. And he declareth, that however they did this to inrich themſelves, and to make themſelves ſtately houſes and pleaſant vineyards, yet they ſhould not enjoy them. Whence learn, 1. Oppreſſion of the poor is an hainous ſin before God, who is the author of juſtice, and Patron of the poor eſpecially. And it is a ſin, which when men are truly convinced of, they will finde themſelves in a woful condition, and in a condition calling aloud to repent; Therefore it is here challenged, and made uſe of to preſſe them to repent. 2. God doth take notice of the degrees of oppreſſion, and doth ponder all the cruelties in it, to lay them to their charge, who will not judge themſelves, and repent thereof; for, he lateth to their charge, that they trod upon the p. 442poor, or did ſo oppreſſe them as if they were but mire to be trod upon; and that they had a habite of this; their treading is upon the poor, as if they ſtepped not a ſtep, but upon oppreſſed ones. And he challengeth them that they deprived them of their very livelihood; Ye take from him burdens of wheat, which he had provided for his own maintenance. 3. Oppreſſion is ſo much the more odious, as the oppreſſor hath not a pretence of neceſſity for his courſe, but having enough, he muſt yet ruine others to make him live in more ſtate; for, he callengeth, hereby ye have built houſes of hewen ſtone, and planted pleſant vineyards. 4. As all things in the world are but uncertain, even when men have them among their hands; and the uſe and enjoyment of what we have, is a new gift of God after he hath given it: So mens ill purchaſe, and raiſing of themſelves by cruel oppreſſion, is an unſure foundation, and may ſtrip men of faire poſſeſſions; for, ye have built houſes of hewen ſtone, but ye ſhall not dwell in them: ye have planted pleaſant vineyards, but ye ſhall not drink wine of them.

Verſe 12. For I know your manifold tranſgreſſions, and your mighty ſins: they afflict the juſt, they take a bribe, and they turn aſide the poor in the gate from their right.

Thirdly, to confirme this challenge, and ſhew the equity of his ſentence; He declareth, that however they did palliat theſe their ſins, under the pretence of Law and right, yet he knew perfectly both the number and the nature of their ſins. And to witneſſe this, he chalengeth them further concerning their oppreſſion, that beſide what was committed by great men in an extrajudical way, their very publick judicatories were corrupted, by afflicting the man who had a righteous cauſe, by taking a bribe, or ranſome (as the Original imports) to abſolve the wicked who ought to be condemned; and by depriving the poor of their right. Whence learn, 1. Albeit men be great palliaters and excuſers of their own way, that ſo they may deceive and ſilence others, and may delude and harden themſelves; Yet God doth perfectly know their p. 444wayes in all the aggravations thereof; as here he declareth, For I know your tranſgreſſions. 2. As men who once corrupt their way within the viſible Church, will ſoon turn monſtrous; So it is an hainous provocation, when ſins are groſſe, and tranſgreſſions or rebellions; When theſe are not few, but multiplied and manifold; and when men are violent and impetuous in following thereof, and do break over all banks, and bear down all oppoſition in their way; Therefore are they called mighty, or ſtrong ſins. 3. Oppreſſion committed under the pretext of juſtice, is eſpecially marked by God as hateful, and as groſſe and violent iniquity; for, it is ſuppoſed that men who are employed to adminiſtrate juſtice do know their duty and danger better then others; and therefore it muſt be violent corruption in them that drives them to tranſgreſſe; and beſide, the proſtituting of juſtice (which is Gods ordinance) that it may be ſubſervient to mens corrupt ends, is abominable iniquity. Therefore doth he inſtance that general challenge, as being evident in the matter of juſtice. And he declareth it to be ſo hateful, that the actors thereof are not worthy ſo much as of a reproofe from God; And therefore, having ſpoken to them in the former part of the v. he ſpeaks this particular challenge of them, They afflict the juſt &c. 4. As injuſtice may be ſeveral wayes committed; So all the kindes thereof are hateful to God. And whether men do afflict the innocent, or abſolve the guilty for a reward, or wrong a man in his right, becauſe he is poor, they will ſtill finde their courſe abhorred of God: So that men need not pleaſe themſelves that they are free of one kinde of oppreſſion and injuſtice, if yet they be involved in another: Therefore doth he mark and challenge theſe ſeveral kindes of it, They afflict the juſt, they take a bribe, and they turn aſide the poor in the gate from their right. See Prov. 17.15.

Verſe 13. Therefore the prudent ſhall keep ſilence in that time: for it is an evil time.

Some take this v. as a further challenge and aggravation of their ſin, that they were ſo impetuous and incorrigible, v. 10. that prudent men would meddle no more with p. 445them, nor ſpeak againſt that which they could not amend. Which yet doth not ſo much commend or juſtifie their ſilence in their ſtation, nor warrant others to follow it as a rule; as it declareth what was the great pride of that people, who ſhut all doors upon good counſels. But it ſeemeth rather to be a threatning becauſe of theſe their iniquities, formerly challenged. And it may be conceived, either thus; That as they would not ſuffer any admonitions, v. 10. ſo the time ſhould come, wherein their evils and oppreſſions ſhould be ſo great, and their oppreſſours ſo cruel, that any, who had their wits about them, ſhould not dare to mutter. Or, (which ſeemeth to be the more ſimple interpretation) that judgements ſhould come, wherein the godly and prudent, wiſely conſidering the iniquity of the times procuring the ſame, ſhould ſilently and without murmuring, adore the juſtice of God, and ſhould have nothing to ſay or plead on their behalfe, why it ſhould not be ſo with them. Doct. 1. Inſolent and imprudent boldneſſe in ſinning, is juſtly puniſhed with ſuch cruel uſage from men, as that they dare not ſpeak nor bemoan themſelves. And albeit it be mens great cruelty ſo to intreat an afflicted people; yet the afflicted are bound to ſee Gods juſtice therein. So much doth the firſt interpretation hold forth. 2. As all men are bound reverently to adore, and ſubmit to God in his judgements, and to ſilence all the ſwelling thoughts of their heart againſt his dealing, or at leaſt to ſmother them, when they cannot ſuppreſſe them, (for, ſo much doth this ſilence in general import. See Lev. 10.3. Pſal. 39 9;) So it is a ſad caſe when the truly godly, who are cordial ſympathizers, and earneſt interceſſours in the ſtraits of a Nation, are ſtriken dumb in a day of calamity; and do ſee ſo much provocation among a people, and ſo much incorrigibleneſſe under other means, that they have nothing to ſay wherefore God ſhould not take his rod in his hand; for, beſide the general duty, this is it which is here held forth in particular, as an addition to Iſraels calamity, that they ſhould be ſmitten, and the godly ſhould have nothing to plead why it ſhould not be ſo, The prudent ſhall keep ſilence &c. 3. Such as would walk aright under ſad diſpenſations and judgements, ought to be ſpiritually wiſe and prudent, and ought to compare diſpenſations with provocations procuring p. 446the ſame; for they are the prudent, who keep ſilence, and they conſider that it is an evil time, for which God ſendeth theſe diſpenſations.

Verſe 14. Seek good and not evil, that ye may live: and ſo the Lord, the God of hoſts ſhall be with you, as he hath ſpoken.

The exhortation is the fourth time repeated, and is partly explained and preſſed by propounding encouragements, v. 14, 15. and partly preſſed from the calamities that were approaching, v. 16, 17. In this v. the exhortation is explained, that they ſhould ſo ſeek him, as to follow what is good, and to renounce evil. And unto this, the former promiſe of life is ſub-joined. To which is further added, by way of explication, that whereas they now onelyonly preſumptuouſly dreamed and boaſted of their enjoying Gods preſence, they ſhould, upon their ſincere ſeeking of him, finde it really true. Whence learn, 1. When the Lord is moſt ſharply reproving, and ſadly threatning a people, yet he would not have them thereby deterred from ſeeking to him; Therefore to prevent this miſtake, he repeats the exhortation after the former challenges and threatnings. 2. Men do need frequent up-ſtirring unto, and informations concerning the right way of repentance and ſeeking of God, as being unwilling, and very ignorant and ready to run wrong, or pleaſe themſelves on ſleight grounds in that matter: Therefore is the exhortation again inculcate and explained. 3. Men in ſeeking God, ſhould follow that which is really good, and not what ſeems to be ſo onelyonly; And they who ſeek God ſincerely, do not onelyonly offer ſervice and homage to God, but are ſeeking their own reall good: Therefore is ſeeking of God explained to be ſeek good. 4. Albeit it be an evidence of mens enjoying reall good, when they ſincerely ſeek God; And albeit there be much good daily conferred on them who are ſeeking him; Yet the ſincere ſeeker of God will ſee his wants moſt, and be ſet on work to purſue after what is good; and theſe who are ſincerely purſueing, are accepted in Gods ſight. Therefore are true penitents p. 447deſcribed, that they ſeek good, rather then by their enjoyments. 5. Men muſt not lay their account to ſeek after good, retaining their former evils; But they who would approve themſelves, muſt abandon them, that they may enjoy good; Yea, their former fervour in following thereof, muſt be employed in ſeeking good, and muſt be a ſpur in their ſides, not to be remiſſe and coldrife in their duty; Therefore it is Subjoyned, ſeek good and not evil. 6. Let men reproach God and his waies as they pleaſe; yet it is a certain truth, that God delights to do good unto his people, and that none ſhall ſeek him in vain; For, his word is again given, that ſeeking tends to this, that ye may live. Wherein not onelyonly the certainty of their liveing is held forth, but his delight and deſire that they ſhould live; and therefore he exhorts them to ſeek, that ſo they may take the way to life, and get it, ſeek good that ye may live. ſee Ezek. 18.29, 30, 31, 32. 7. Albeit convinced ſinners, ought to make uſe of the Law as well as the Goſpel; and albeit their diſcouragement and unbeliefe, being convinced, may for a time put them to ſome diligence and pains: Yet neither will they be able to perſevere in ſuch a courſe, nor will it worke an effectual and through change, unleſſe the Goſpel and encouragement by faith be made uſe of, and eyed likewiſe. Therefore, alſo doth he propound Goſpel encouragements and comforts, as a ſpecial means of making the exhortation effectual, ſeek good that ye may live &c. 8 The Lords preſence in favour and mercy is the ſweet comfort and rich upmaking of a people, and the ſpecial and cheife cauſe of their happy life: And no wonder, he being the Lord, whoſe being is of himſelfe, and needs nothing of them, and can give a being unto any encouragement, and by his word can create it of nothing, when they need it, and being the Lord of hoſts, whoſe power is able to protect them, and raiſe inſtuments and meanes of help unto them: Therefore it is added as their ſpecial encouragement, & an explication of that promiſe of life, So the Lord, the Lord of hoſts ſhall be with you. 9. Albeit the members of a viſible Church, will not be put from a conceit of Gods favour and preſence with them, what ever their way be; Yet they are but deluded and do onelyonly dreame of it, while they continue in ſin, and do not ſincerely ſeek him; for, it is imported they have ſpoken p. 448much of his preſence, but groundleſly, ſo long as they did not ſeek good and not evil 10. It is a ſpecial encouragement to ſeek God ſincerely, that whatſoever men conceit of Gods favour and their own happineſſe, while yet they are in a wicked way, will prove all really true, if they will take the right way of ſeeking God: for, ſo is expreſly held out for their encouragement, ſeek good &c. And ſo the Lord, the God of hoſts ſhall be with you, as ye have ſpoken. 11. Whatever men may boaſt of Gods favour and their hope to attain ſalvation, as their great happineſſe; yet they declare themſelves liars, and proclame their contempt thereof, when they will not ſo much as follow the ſure way to attain that, which they pretend ſo much to eſteeme; Therefore alſo doth he urge their preſumptuous deluſions againſt them, as pleading for what he preſſeth, that they ſhould take the right way to attain what they pretend to account ſo much of.

Verſ. 15. Hate the evil, and love the good, and eſtabliſh judgement in the gate: it may be that the Lord God of Hoſts will be gracious unto the remnant of Joſeph.

In this verſe the exhortation is yet further explained, that not onelyonly in external practices they ſhould ſeek good and not evil; but that in their heart, they ſhould ſeriouſly and with affection and zeale, embrace the one and deteſt the other; And that they ſhould prove the ſinceritie hereof and of their turning to God, by the exerciſe of judgement and juſtice. Unto which an encouragement is ſubjoyned, that however Joſeph, or the ten tribes, whereof Ephraim was chief, were ſore cruſhed and but a remnant left of former judgement; Yet there is hope that God will ſhew mercy to them. Whence learn, 1, Mans lazineſſe in ſeeking God before they be convinced, and their diſcouragements when they are convinced, are ordinarily ſo great, that they need much upſtirring and encouragement, Therefore are the exhortation and encouragement yet again repeated and enlarged. 2. The Lord will not reſpect mens external practice of good, when it may be their hearts abhore and loath it, and are bent on other courſes; p. 449But he requireth cheifly that they be rooted in the love of good, and do zealouſly affect it. And when it is ſo, the Lord through Chriſt will paſſe over many failings in practice; Therefore, it is further added to explaine and enlarge what is ſaid, v. 14. love the good; ſee Rom. 7.22, 23, 24, 25. 3. Mens affections toward good, muſt be evidenced by their cordial deteſtation of evil. Their hatred of evil, muſt kindle their affection to good, and their taſting of the ſweeteneſſe of what is good, ſhould again make them deteſt evil yet more: And where it is ſo, the Lord will have reſpect to the ſincerity of men under many failings, Therefore are they conjoyned, Hate the evil, and love the good. He wil not have them ſimply not doing evil, while it may be their heart is going a whoring after it, but will have them really deteſt it; and not onelyonly ſo, but he will have their hatred thereof ſetting them an edge to what is good, and their loving of good cheriſhed thereby, ſee Rom. 12.9. 4. Albeit the following of good bring true advantage unto men, and evil courſes bring prejudice, and albeit this may be an encouragement and argument to prevaile with men: Yet it is not ſufficient that mens affections be ſet upon good, meerely becauſe of gain and advantage thereby, or that they loath evil only becauſe in ſome caſes and times, it may bring loſſe and detriment. But mens affections ſhould look upon courſes as good or evil in themſelves, and accordingly love and hate them, whatever may attend them; Therefore it is ſimply commanded, Hate the evil, becauſe it is evil, and love the good, becauſe it is good. 5. Such as are truely ſeeking God and turned unto him, ought to reſpect juſtice, and to prove their ſincerity thereby; Therefore it is ſubjoyned, and eſtabliſh judgement in the gate. Where to eſtabliſh it, is not onelyonly to erect Courts for judgements, but to proſecute the courſe of juſtice firmly, not being ſhaken or diverted, by intreſt, paſſion, or reward. 6. Free grace and mercy in God, is the onelyonly clame of all ſuch as are ſincere in ſeeking God, and are not puffed up with a conceit o… their owne worth: And his grace and mercy (being the glorious and omnipotent God) is ſo infinite, ſo free, and ſo tender, as may invite all to ſeek him, and to acquieſce in what his grace and mercy ſeeth fit to carve unto them; Therefore is this propounded as their encouragement, The Lord God of hoſts p. 450will be gracious. 7. When a people do ſincerely ſeek God, he will reſpect all their afflictions, as arguments why he ſhould have mercy on them. And his former afflicting of them in juſt diſpleaſure, will not be an hinderance to his ſhewing mercy. Therefore it is added, he will be gracious to the remnant of Joſeph, that is, though he had been provoked to leave them but a remnant, yet he will now be gracious, yea ſo much the more, as they are but a remnant. 8. Albeit the Lord do allow encouragement upon ſuch as ſincerely ſeek him; Yet he would not have them abſolutely expecting temporal deliverances, when provocations are come to a great height: And he ſeeth it meet to exerciſe them with incertainties, that they may be yet more deligent. Therefore is the promiſe propounded with it may be, to ſhew that as his graciouſneſſe appears in temporal deliverances, he would not have them peremptory about them, but to prove their real piety by ſubmiſſion in theſe things: And that he will hold out all their encouragements ſo, as may prevent ſecurity. Compare, Joel, 2.14. Jon. 3.9. Zeph. 2.3.

Verſ. 16. Therefore the Lord, the God of Hoſts, the Lord ſaith thus, Wailing ſhall be in all ſtreets, and they ſhall ſay in all the high waies, Alas, alas! and they ſhall call the Husbandman to mourning, and ſuch as are skilful of lamentation to wailing.

17. And in all vineyards ſhall be wailing: for I will paſs through thee, ſaith the Lord.

To quicken them yet more unto his duty, the Lord declareth that if they will not repent, (as there was no hope they would) he will not conteſt any longer, but that the ſentance is already paſſed, that he going through them with vengeance, will give matter of ſorrow and ſad lamentations to all perſons in all places. Whence learn. 1. Whatever encouragement God allow unto men upon their repentance, yet none ſhould ſcorn his threatnings, becauſe of his gracious offers: for when he enters in a proceſſe with a wicked people, he will either amend or end them thereby. And it proves too often true, that men are rather ripened for judgements, then reformed by the Lords dealing with them; Therefore he guards the former encouragements, p. 451by this threatning, if they repent not, waling ſhall be in all ſtreets &c: and he propounds it abſolutly by way of concluded ſentence. Therefore the Lord ſaith thus &c. to intimate, that however he exhorted and encouraged them, yet there was no hope that they ſhould hearken unto him. 2. Such as do provoke God, ſhould ſeriouſly conſider how great and ſtrong a party he is; and for this end, they ſhould meditate upon him as he hath revealed himſelfe. And they who will not acknowledge his greatneſſe in his Law, propounding their duty, and prohibiting ſin, or in offering encouragements to divert them from their evil way, and vain deluding comforts; They, I ſay, may expect that he will make his greatneſſe conſpicuous in puniſhing of them; Therefore in pronouncing this ſentence, he is declared to be the Lord, the God of hoſts: the Lord who ſaith thus, where he taketh unto himſelfe his ſeveral names, pointing out his eſſence, power, and authority and dominion. 3. When God is provoked by his people, eſpecially by their neglecting repentance and ſcorning his offers, he will not dwell in the midſt of them, nor protect them, but will turn their party, and run through their land with his judgements; for, where the former exhortations have not place, I will paſſe through thee, ſaith the Lord (See Exod. 12.12.) and this is the cauſe of all the wo that is here denounced againſt them. 4. When the Lord is provoked to appear in anger againſt them who will not repent, he will make all their joy and inſolent ſcorning of repentance, end in ſorrow; for, there ſhall be wailing, and they ſhall ſay, alas, alas. 5. God will make the ſorrow of a guilty people univerſal, both on perſons and in places; That ſo he may reach all who are guilty, and that they may be ſtripped of all comforts, who will not ſeek to him; for, this ſorrow ſhall be in all ſtreets, in all high-wayes, among the husbandmen, and in all vineyards. Neither City nor Country, ſhall be free of it, nor open fields and high-wayes, nor incloſed vineyards. 6. It is righteous with God to make the ſorrow of an impenitent people, ſingular; and unto ſuch trouble, inflicted by an angry God will produce ſorrow greater then can be expreſſed; Therefore beſide theſe who are afflicted, ſuch as are skilful of lamentation (of whom ſee 2. Chron. 35.25. Jer. 9.17, 18. Math. 9.23.) ſhall be called to wailing; p. 452Whereby the ſpirit of God doth not juſtifie the lawfulneſſe of mens having skill and faculty to put on ſuch affections, and their hireing them out for gain; But he intimateth that their ſorrow ſhould be ſo great, as to need help to expreſſe it. 7. We ought frequently to conſider that it is God with whom we have to do in threatnings and judgements; leſt forgetting that, we miſcarry under them: Therefore, again all is ſealed up with this, ſaith the Lord.

Verſe. 18. Wo unto you that deſire the day of the Lord; to what end is it for you? the day of the Lord is darkneſſe, and not light.

19. As if a man did flee from a lion, and a bear met him, or went into the houſe, and leaned his hand on the wall, and a ſerpent bit him.

20. Shall not the day of the Lord be darkneſſe, and not light? even very dark, and no brightneſs in it?

Becauſe the Lord had to do with men of corrupt diſpoſitions, who would neither be allured with offers, not affrighted with threatnings, that ſo they might ſeek him; But ſtill foſtered themſelves in ſecurity, by reaſon of many falſe pretences and preſumptuous conceits: Therefore in the cloſe of this chapter, he refutes theſe their confidences, that ſo the threatnings might ſink down in their hearts, to move them to repent. And firſt, he deals with them who deſire the day of the Lord, that is, ſuch, who being Atheiſts and Epicures, did not acknowledge God or a providence, nor would believe any thing of approaching judgement; Or ſuch, who being preſumptuouſly ſecure of Gods favour and an intereſt in him, could not believe that any ſuch day would come as the Prophet threatned, or that it would be ſo dreadful to them, as the Prophets foretold. And therefore in preſumptuous ſcorne they deſired once to ſee that day, wherewith they were ſo often threatned. See Iſa. 5.19. Jer. 17.15. Ezek. 12.22. 2. Pet. 3.3, 4. Concerning theſe, the Lord declareth, that this diſpoſition p. 453was an evidence of a plague upon them, and of more yet to come; and that they little conſidered what they were doing: for that day ſhould not onelyonly come, but it ſhould be full of perplexities and miſeries, without any light or comfort, v. 18. And heaps of evils ſhould follow one after another, ſo that he who eſcaped one, ſhould fall in another, v. 19. yea certainly it ſhould be a time of great miſery, without any light of counſel or comfort, v. 20.

From, v. 18. learn, 1. When the word is moſt clearly preached, and threatnings moſt terrible, there will ſtill ſome be found ſo atheiſtical as not to credite them at all, and ſo preſumptuous, as not to ſubmit to the verdict of the word, but they will comfort themſelves, expecting that God will do otherwiſe then it faith; for, ſo is here imported. 2. It is no wonder to ſee ſuch Atheiſts and preſumptuous ſinners, come to that height, as not onelyonly to harbour ſuch thoughts in their own boſomes; but to pluck off any vaile of hypocriſie they had, and ſet down in the ſeat of the ſcornful and openly deride the word; for, ſo do they here, they deſire the day of the Lord, (or the day of vengeance, wherein he will prove himſelfe to be the Lord) that is, with inſolent and profane ſcorne, they deſire to ſee that day, and that the Prophets would make their words good, which they expect will never be. Albeit many who harbour ſuch thoughts would be unwilling it ſhould be known; Yet God is provoked to pluck off the mask, and bring them out: And where the word effectually preached, doth not prevaile, corruption will be irritate thereby, to vent it ſelfe more openly. 3. Such atheiſtical and preſumptuous diſpoſitions in men are an heavy plague of themſelves, and do portend more plagues, and that there is a plague and wo in all the calamities that come upon them. In theſe reſpects it is ſaid, Wo unto you that deſire the day of the Lord. 4. Epicures and preſumptuous Atheiſts and Hypocrites, do little conſider what they are doing, or what is their danger, when they ſcorne threatnings and deſire to ſee them accompliſhed: And if their conſciences were put ſeriouſly to it, they would tell them it were ſo; Therefore doth he poſe them, to what end is it for you? Or, what can ye expect in ſuch a day? or what do ye gain by ſuch a ſcornful temper, that ye ſhould be ſo bent on it? Their conſciences (if awake) could p. 454tell them that ſuch a day were rather to be prevented then deſired; and that they could reap nothing by ſuch atheiſtical ſcorn. For neither did it produce any preſent true good in them, nor would it hold away that day, but rather haſten it, and make it more bitter and grevious. And therefore they ought to conſider better and avoid it. 5. As even the cleanly trials of Gods people, may produce much humbling exerciſe through want of light or ſenſible comfort; that ſo they may be trials indeed, and may purge droſſe: And as judgements inflicted, upon a people for ſin, will be full of perplexity and diſcomfort, as being accompanied with reall deſertion, with guilt of conſcience, and other ſpiritual plagues: So in ſpecial, preſumptuous and ſecure Atheiſts may expect an hot alarme, and that calamities will be made dreadful to them; for, unto all, but eſpecially unto them, the day of the Lord is darkneſſe and not light, that is, full of miſery and perplexity, leaving them void of counſel and comfort. From, v. 19. learn, 1. When God appears in anger againſt an atheiſtical and incorrigible people, they may expect to be involved in an heap of miſeries on all hands; and that not one, but many evils, either together, or following one after another, or both; Therefore it is reſembled to the condition of a man environed on all hands with lions, bears and ſerpents. 2. There is no ſhifting nor declining judgements when God ſends them: the ſinner that avoids one, may expect to meet with another, and he may expect a plague where he thinks to be moſt ſecure; for, it is As if a man did flee from a lion, and a bear met him, or went into the houſe, and leaned his hand on the wall (expecting to be upheld) and a ſerpent bit him, or, an unexpected ſtroak came upon him. See Iſa. 24.17, 18. From v. 20. learn, 1. The ſadneſſe of a day of judgements and calamities, is not ſoon ſeen, nor laied to heart; and men ſhould ſeriouſly conſider it before hand, that ſo they may be ſtirred up to prevent it, that they may not feele it: Therefore is it again inculcate and repeated, ſhall not the day of the Lord be darkneſſe, and not light? 2. The Lord needs no more to prove the truth of what his word ſaith, but mens own conſciences, which will be a witneſſe againſt their atheiſme and preſumption, however for preſent they lull them aſleep and ſeare them with an hot iron; Therefore p. 455doth he put the matter to their own conſciences (ſhall not the day of the Lord be darkneſſe &c?) as being witneſſes that might, and in due time would ſpeak for him. 3. Albeit the truly godly will have ſtill allowance of ſome light in trouble (though ſometime tentation hide it from them. Iſa. 50.10.) and may ſometime attain to ſome meaſure of their allowance, Pſal. 112.4. and may certainly expect that there will be a cleare and comfortable iſſue from their troubles, Mic. 7.8. Yet it is terrible to think how dreadful a day of vengeance will be to the wicked, how grevious and perplexing their miſeries will be, and how deſtitude they will be either of preſent comfort, or of any hope of it for the future: Therefore is it added by way of explication, even very dark and no brightneſſe in it.

Verſe 21. I hate, I deſpiſe your feaſt dayes, and I will not ſmell in your ſolemn aſſemblies.

22. Though ye offer me burnt-offerings, and your meat-offerings, I will not accept them: neither will I regard the peace-offerings of your fat beaſts.

23. Take thou away from me the noiſe of thy ſongs: for I will not hear the melody of thy viols.

24. But let judgement run down as waters, and righteouſneſſe as a mighty ſtream.

The ſecond carnal and preſumptuous confidence which the Lord refutes, is their hypocritical reſting upon their ceremonial obſervations, in keeping ſacred ſolemnities, offerings ſacrifices of all kindes, and uſing of ſongs and muſical Inſtruments in their Temples, all which they obſerved in imitation of Judah. And concerning theſe the Lord declareth, that however they pleaſed themſelves in them, and thought that he accepted thereof, and of themſelves for their ſervice ſake; Yet he abhorred them and could not endure them. The reaſons whereof are, firſt; That theſe performances were not of divine inſtitution, but of their own inventions, and therefore all along are called yours, or thine. The ſecond reaſon is more expreſsly held forth, v. 24. Which is not a threatning p. 456that his righteous judgements inflicted for theſe ſins ſo abhorred of him, ſhould carry all down before them like an impetuous ſtream; but an exhortation that they would ſtudy to abound in righteouſneſſe and juſtice, the want whereof was a cauſe, why no ſuch ceremonial ſervice could be reſpected. This reaſon pleads againſt the acceptance even of inſtitute ceremonial worſhip, when the worſhiper reſts upon it, not ſeeking to be reconciled to God through Chriſt, whom theſe ceremonies pointed at; nor proving the ſincerity of his Religion by the fruits of righteouſneſſe and new obedience. And in this reſpect we finde the ſame ſentence given out againſt the Jewiſh worſhip, Iſa. 1.11, 12, 13, 14. and 66.3. Jer. 6.20. Much more might it be pleaded againſt them, who not onelyonly rejected Gods inſtitution and command in the matter of their worſhip; but would not ſo much as ſtudy that behavour which God required in thoſe who worſhip him according to the Rule: and yet they reſted on it. Doct. 1. This place holds out yet more parts (beſide what is ſpoken to chapter 4.4, 5.) of Gods approven Ceremonial ſervice, which Iſrael pretended to imitate; from which we may gather ſome inſtructions. And firſt; Their Feaſt Dayes, and Solemn Aſſemblies, or reſtraints from labour and other diſtractions, that they might attend ſolemn worſhip, do teach, 1. The people of God have matter of joy and feaſting allowed unto them in Chriſt; and they who embrace him ſhould labour to enjoy and poſſeſſe their allowance; Therefore had they Feaſts (the ſubſtance whereof was Chriſt) which they obſerved. 2. The Lord requireth that beſide the worſhip performed to him ordinarily and daily, there be ſolemn publick worſhip in his Church; and that men performe the ſame on the times appointed by him for that end, and when his providence calleth them to any extraordinary duty; So much is pointed out by their ſelemn aſſemblies. 3. Albeit the Lord doth not allow any to caſt off a calling under pretext of following his ſervice; yet he requireth that our following our callings do not hinder his worſhip; and that when he calleth us to ſolemn worſhip, we lay aſide the diſtractions of our employments; and what elſe may hinder the right performance thereof; for, their ſolemn aſſemblies, were reſtraints alſo, as the word imports. Which in p. 457their feſtivites imported not onelyonly reſtraint from their ordinary employments, but from their drouping diſcouragements alſo, that they might rejoyce in God. Neh. 8.9, 10. And in their ſolemn faſts, imported alſo their reſtraint from lawful delights, that they might waite upon the work to which they were called. 2. Secondly, their burnt-offerings (of which Lev. 1.) which were daily offered, Lev. 6.12. Exod. 29.38, 39. and which were joined with other ſacrifices; partly, in that they were daily offered, when other ſacrifices of praiſe, or for particular ſins were offered, and before them: and partly, that their peace-offrings were laid upon them, on the Altar, Lev. 3.5. and they were joyned with their offerings for particular guilt, Lev. 5.7, 10. Theſe, I ſay, do teach, 1. Whatever men may pretend to in particular duties of worſhip; yet all that will not availe, unleſſe, firſt, men make ſure the renovation of their nature, and that they have cloſed with Chriſt, for reconciliation of their perſons; So much was ſignified by the burnt-offering for all their ſins, and for the corruption of their nature, which they offered daily, and with other ſacrifices. 2. As praiſe for particular mercies will ſound well from them, who have aſſurance of reconciliation through Chriſt; So no particular favour or mercy within time ſhould make us forget our miſery or need of Chriſt, or hinder us to make daily uſe of him: So much did the joyning of offerings of praiſe with the burnt-offerings, teach. 3. As men ought not to ſleep ſecurely under particular and daily contracted guiltineſſe, nor dreame that it is enough that their perſons are reconciled with God, unleſſe they alſo flee to Chriſt for expiation of their daily faults of ignorance and infirmity (for ſo under the Law, they had treſpaſſe-offerings and ſin-offerings, beſide their burnt-offerings) So men that make right uſe of Chriſt, to expiate particular guiltineſſe, will be led by their falling therein, to ſtudy yet more the corruption of their nature and general pollution; and to flee to Chriſt, that the evidences of their reconciliation may be made clear unto them, after ſuch a cloud upon them; So much doth the joyning of offerings for particular ſins, with the burnt-offerings, teach. Thirdly, their meat-offerings (of which, Lev. 2.) and the peace-offerings of their fat beaſts, (of which Lev. 3.) which were ſeveral ſorts p. 458of thank offerings, do teach, 1. Praiſe is to be made conſcience of, by all thoſe who live in viſible Covenant with God: and his mercies towards them are not to be buried in oblivion: So much did the appointing and practice of theſe offerings teach, 2. The Lord is ſo gracious and condeſcending, that however he will not appove of ſleighters of his ſervice, Mal. 1.14. Yet he will not reſpect his ſervants according to the greatneſſe of their gift, but according to the ſincerity of the offerer; Therefore did he appoint both meat-offerings, and peace-offerings of beaſts, for praiſe; that ſuch as could not afford a beaſt to offer, might not be diſcouraged if they were willing, but might bring a little floure, and ſuch things as they had. This condeſcendence was obſerved alſo in other ſacrifices, Lev. 5.7, 11. and 12.8, 3. Such as make conſcience to offer praiſe unto God, do reap much advantage unto themſelves; and Miniſters may look for ſweet dayes to themſelves, and for fair ſpiritual allowances and enlargements, when they miniſter unto a people whoſe hearts are in love with God, and taken up with his praiſe; therefore alſo was it called a meat-offering, becauſe the Prieſts got a ſhare of theſe offerings to eat, as both they and the people alſo did get a part of the peace-offering of beaſts. 4. Men are bound to offer praiſe to God, not onelyonly for his ſpecial favours and ſingular mercies, but even for common providences and favours, if it were of meat and drink: So much alſo was ſignified by their meat-offering, as ſignifying that they acknowledged they had their meat of God. Albeit theſe mercies be common and ordinary, and therefore little thought of; yet they are in themſelves greater and more needful then many mercies, with the want or enjoyment whereof we are more affected: And conſcience being made of praiſe for theſe, it will prove a meane to draw down more ſpecial and ſenſible mercies. 5. Whatever the Lord accept of his poor and empty people, yet he requireth that we offer him the choice of what we have; and particularly, that we go not about praiſe with formal diſpoſitions: Therefore required he the fat in theſe ſacrifices, Lev. 3.3. &c. and therefore it is required they be fat beaſts. 6. Albeit praiſe be in it ſelfe an excellent performance, and men are ready to conceit of it, who attain to it: Yet Chriſt muſt be employed for p. 459the acceptance of it, and the offerer muſt hide himſelfe and his ſervice under Chriſts righteouſneſſe, otherwiſe the beſt of it is an abomination before the Lord: So much is ſignified, not onelyonly in that burnt-offerings were to be joined with this offering, as is before marked, but that all of them muſt be offerings, and laid upon the Altar, there to go up with acceptance. And Chriſt is the ſubſtance (as of the offering, ſo) of the Altar which ſanctifieth the gift, Math. 23.19. Fourthly, their ſongs and uſe of viols, do teach, 1. Singing of Pſalmes and ſpiritual ſongs is an ordinance of God, and a part of his ſervice, and meane of ſetting out his praiſe. 2. Praiſe is a duty, for the performance whereof we are eſpecially unfit; and a duty which requires the exciting of our ſelves and all the faculties of our ſoul, and which needs ſpecial influence, that we may go rightly about it; for, ſo much was imported by the Ceremoial uſe of viols and other muſical inſtruments, whereby they were excited and quickned to ſing, and whereby was ſignified the employing of all their ſtrength in that work. And albeit the Ceremony be ceaſed, yet the thing ſignified thereby is ſtill our duty. Doct. 2. Whatever pains men ſeeme to take in a way of Religion, and whatever time they devote to it, or how ſpecious ſoever their performances ſeeme to be; yet it will be all to no purpoſe, where Gods warrant and inſtitution for theſe performances are wanting: Neither will God accept that men dedicate and conſecrate a day to him as holy, when he hath not appointed it to be ſo in his word: nor will he accept of any ſervice, where a divine inſtitution is wanting in whole or in part. Therefore doth he reject all theſe as their own, ſince their dayes were not the dayes appointed by him, and their ſervices were not performed in the right place, nor by the right Prieſts. 3. The Lords diſlike of will-worſhip, and the devices of men in the matter of Religion, is not onelyonly a ſimple diſlike or not approving of it (though that be ſad enough, ſeeing it is his acceptance that makes our ſervice of any worth or uſe;) But he doth exceedingly abhort it, as a thing he cannot endure; that men ſhould be ſo preſumptuous as to take his roome to preſcribe the way of Religion, and to come before him with that which he hath not appointed; So much do all the expreſſions of the diſlike import, I p. 460hate, I deſpiſe your feaſt dayes, I will not ſmell in your ſolemn aſſemblies (or, not accept or ſmell a ſavour of reſt in your ſacrifices offered at theſe times. See Gen. 8.21. Exod. 29.18. Ezek. 20.40, 41.) I will not accept, or, regard offerings; take away thy ſongs, I will not hear thy viols. 4. Such as profeſſe that they have choſen the true God, and in teſtimony thereof, do offer external worſhip to him, ſhould prove the ſincerity thereof, and adorne their profeſſion by a righteous converſation, and by diſcretion and equity and juſtice in their dealing with men. And as will-worſhippers do make theſe (as well as others) commands of God of no effect by their traditions; So this their miſcarriage doth yet render their corrupting of Religion the more odious: Therefore doth he inſinuate that they were wanting in the matter of judgement and righteouſneſſe, which if he would not endure in Judah, who kept by the Rule in the matter of external worſhip; how much more intolerable was it in them who regarded not how they walked, and obtruded their own devices, as a ſatisfaction to him? 5. Righteouſneſſe and judgement are then rightly performed, when men abound in the fruits thereof, like waters, and a mighty ſtreame, where there is much water; When they are firme and conſtant in them, like a ſtreame and river that keeps the channel; and when they are performed in zeal, bearing down all oppoſition, diſcouragement and tentation before it; like a mighty ſtreame, that runs and carries all that is in the way with it, and before it.

Verſe 25. Have ye offered unto me ſacrifice and offerings in the wilderneſs fourty yeers, O houſe of Iſrael?

26. But ye have born the tabernacle of your Moloch, and Chiun your images, the ſtar of your god, which ye made to your ſelves.

27. Therefore will I cauſe you to go into captivity beyond Damaſcus ſaith the Lord, whoſe name is the God of hoſts.

p. 461Their third carnal confidence is antiquity, and their fathers, in whom and whoſe cuſtomes they gloried: In anſwer to which, the Lord ſpeaks to them as one body of a people with their fathers, and declareth, that in the Wilderneſſe their fathers did not worſhip him with their ſacrifices: but did, even there, worſhip Idols and Images. For which he threatens, that they being heirs to their fathers guilt, and Imitaters thereof in their Idolatry, ſhould go into captivity in far countries. For clearing ſome difficulties in this text, Conſider. 1. This not offering of ſacrifices unto God for the ſpace of forty yeares in the Wilderneſſe, is not neceſſary ſo to be underſtood, as if (except what they did at mount-Sinai, when they entered in Covenant) ſacrifices were generally omitted in the Wilderneſſe, as we finde Circumciſion was, Joſh. 5.4, 5, 6, 7. But it may as well be underſtood thus; That though they did ſacrifice, and intended to offer it unto God; Yet ſince (beſide the Idolatry of the golden calfe, and ſuch like rites of their own deviſing, and their want of ſincerity, and true converſion and reconciliation unto God) they joyned groſſe Idolatry, & worſhiping the of ſtars and hoſt of heaven with it, and their hearts and eyes were after theſe their Idols, Ezek. 20.15, 16, 24. Therefore the Lord expounds all their ſacrifices as not offered unto him, but to their Idols whom they reſpected ſo much, ſee Iſa. 43.22, 23. Deut. 32.16, 17. 2. This bearing of the Tabernacle of their Moloch (as we are helped to read it from Act. 7.43. and not Siccuth your King) is to be underſtood thus, That though they carried about the Lords Tabernacle with them, as pretending to honour him, and that it was their glory to have him preſent among them; Yet they had alſo Images and repreſentations of th…ſe Idol Gods (as the text imports) which they carried about in ſome little tents like chappels. 3. As for theſe Idols, and the difference betwixt this text and that place Act. 7.42, 43. (ſome whereof I remit to the doctrines) we may Conſider. 1. That Moloch was an Idol of the Ammonites, as is frequently recorded in Scripture. 2. That which is called Chiun here, and Remphan Act. 7.43. is one and the ſame Idol, or ſuppoſed deitie; and is called Remphan, both by the Greek Interpreters of the old Teſtament, and afterwards by Stephen, becauſe that name was better known to p. 462the Egyptians where the Old Teſtament was tranſlated, and to the Jewes in theſe daies, then the other of Chiun. 3. Theſe ſuppoſed deities whom they acknowledge under theſe names, were nothing elſe but the ſtars or planets, as is expreſly cleared, Act. 7.42. where they are called the hoſt of heaven; and here, the ſtar of your God. An Idolatry to which they were much addicted afterward. Zeph. 1.5. Jer. 44.17. &c. It is not needful to determine what particular planets are ſignified by theſe names, though moſt probablie, by Moloch is meant the Sun, which (as the word ſignifies) is King of the planets and hath dominion over ſublunary things; And by Chiun, or Remphan, Saturne. 4. They worſhiped theſe Idols not onelyonly immediatly, but mediatly in and by Images repreſenting them, As is marked, Act. 7.43. Figures which ye made, to worſhip them, and here mention is made of their Images which it ſeemeth they carried about with them, and, the ſtar of your God, whereby I conceive is not onelyonly ment, your God, the ſtar, by way of direction and ſcorn of their folly, in chooſing ſuch a deitie, but that either they made their Images in likeneſſe of a ſtar, or with the ſigne of a ſtar upon them, to teſtifie what they repreſented. Laſtly, it would be conſidered, that however this change ſhall be general; Yet it is not to be underſtood of every one in Iſrael, whereof many were godly, but of the body of the people. Doct. 1. Such as would profit by the Scriptures, and know the minde of God revealed therein, ſhould be converſant with all of it, whereby they will finde that in one place which is not to be found in another: As here we finde ſomewhat concerning Iſrael in the wilderneſſe, which is not ſo clearly in all the Hiſtory. 2. God will not account much ſervice to be offered unto him, which is pretended to be ſo: Nor will he accept of ſervice as done to him, when men do not offer themſelves to God with their ſervice, nor do keep cloſe by his way and rule. And ſuch is the ſervice that God gets even of many whom he chooſeth to be his peculiar people; for this cauſe doth the Lord ſay of Iſrael, that they offered not ſacrifices to him, as is before explained. 3. This carriage of the Lords people is yet the more hainous, when it is performed after glorious deliverances, and is of long continuance, and in the midſt of new exerciſes and gracious providences; p. 463for, that they neglected this in the wilderneſſe, and forty yeares, it doth not onelyonly import that Iſrael was ſoone at theſe courſes which the preſent generation followed; But that it is grievous they ſhould do ſo in ſuch a time and place. 4. A preſent generation imitating the defections of their progenitours, have much old debt opon their head which will be laid upon their account; Therefore is this' laid to the preſent generation as their ſin, ſeeing they were one body with their progenitours, and did follow their courſes, Have ye offered unto me &c. O houſe of Iſrael? 5. Let men do what they will ro ſtupifie their own conſciences, yet they have not ſecurity of them, but when they leaſt expect, they will leap in their throat; And e're all be done, God will have the moſt obdured man pronounce his own ſentence with his own mouth: Therefore doth he (as often before) put their own conſciences to it, and poſe them, Have ye offered &c? to intimate that they had no true peace of conſcience in the matter, and that their conſciences would at laſt turn their ſaddeſt party. 6. God will have no communion with Idols, nor will he approve or accept of even his own inſtitute worſhip, when men joyne Idolatry therewith; for, it was becauſe of their ſerving Moloch, and the reſt of their Idols, that God declareth their offerings were not offered to him. 7. The viſible Church may backſlide ſo far, as to be guilty of groſſeſt Idolatry; And God is provoked to give her up thereunto, when ſhe ſets up her own inventions in his worſhip; for, Iſrael carried the Tabernacle of Moloch, and Chiun &c. And this is the fruit of their Idolatry in the matter of the golden calfe, as is cleared. Act. 7.40, 41, 42. 8. It is the great folly and madneſſe of men to think that a deitie is in their choice, to chooſe and make what they will, a God unto themſelves; Or to think to repreſent a deitie, by Images which are of their making; or to worſhip theſe Images, as in reality they do, whatever they pretend to the contrary; for, it was alſo their fault, that they had Images, the ſtar of your God, which ye made to your ſelves; And Act. 7.43. it is ſaid, figures which ye made, to worſhip them. 9. Idolatry, being continued in, will at laſt draw on exile and captivity; Therefore is the ſentence given out againſt the preſent generation, that ſince that courſe had gone ſuch a length, Therefore I p. 462will cauſe you go into captivity beyond Damaſcus, And by this expreſſion, beyond Damaſcus, is imported, not onelyonly that they ſhould be carried far away beyond that place, which Stephen, Act. 7.43. reſpecting the event, declareth how far it was; even ſo far beyond Damaſcus, that it was beyond Babylon alſo. But further the expreſſion may alſo import. 1. Whereas they thought much of the ſtroaks had been inflicted on them by the Syrians of Damaſcus, and that, belike ſome of them were carried into captivity by them; The Lord declareth, that they ſhould be carried further off then ever they were carried by the Syrians; And that their continued in provocations ſhould make them think little of what they had felt, in reſpect of what was to come upon them. 2. Whereas they might think ſtrange of that ſentence given out againſt the Syrians, and of their threatned captivity, chap. 1.5. The Lord declareth, that they ſhould be carried further off then the Syrians, and that the ſtroak to come on them, who were his people and yet proved incorrigible, ſhould be ſadder in that reſpect then his ſtroak on a pagan Nation. 3: Whereas they might look on the Kingdome of Syria and Damaſcus as a ſtrong bulwark betwixt them and any remoter enemy on that quater, as being a potent Kingdome not eaſily to be ſubdued; The Lord declareth that this refuge ſhall faile them, and an enemy ſhould come further-off, who ſhould carry them beyond it. Doct. 10. Men will very readily ſleep ſecurely under ſaddeſt threatnings, unleſſe they conſider again and again that God is their party, and do ſeriouſly meditate upon his greatneſſe and power; Therefore are they again advertiſed, that this is ſaid by the Lord, whoſe name is the God of hoſts.