Exposition of the 12 Small Prophets, Amos · Chapter 4
CHAP. IV.
IN this chapter the Lord goeth on with the proceſſe againſt Iſrael, yet inviting them to repentance, that they may prevent the ſmall ſtroak, and 1. He accuſeth and ſentenceth their great ones for their cruel oppreſſion, v. 1.2.3. 2. He challengeth them for, and giveth them up unto the idolatry of the calves, in following whereof they were ſo obſtinate, v. 4.5. 3. He challengeth them for incorrigiblneſſe and impenitence, under all the judgements, that formerly had been ſent to reclaim them, v. 6.—11. Unto which he ſub-joines a ſentence of further judgements, v. 12. — which, ſince they were not able to reſiſt, he exhorts them to prevent by repentance, conſidering the advantage they had of a Covenant yet ſtanding betwixt God and them, v. —12. and conſidering what a Lord he was with whom they had to do, v. 13.
Verſe 1. HEar this word ye kine of Baſhan that are in the mountain of Samaria, which oppreſse the poor, which cruſh the needy, which ſay to their maſters, Bring and let us drink.
In this firſt article of accuſation, the Lord proſecuts that proceſſe for cruel and covetous oppreſſion, which he had begun, chap. 3.9, 10. And in this v. he calls the Nobles and Judges of the chief City Samaria to hear what he had to ſay againſt them for their oppreſſion and cruſhing of the poor and meaner ſort; and he laieth to their charge, that they ſtirred up one another, as they had power over the poor by being Creditors or Judges in their cauſes, to poll them, that ſo they might have among them wherewith to ſatisfie their luſts: Or, they being Judges, did conſpire with the Creditors and Maſters of the poor, to cruſh them, providing they got a bribe wherewith to make merry. He compareth them to kine of Baſhan, which was fit place for paſturage, Num. 32.4. Deut. 32.14. becauſe they were not onelyonly fatted, and made brutiſh and inſolent by proſperity (upon which grounds enemies are compared to bulls of Baſhan, Pſal. 22.12.) but were alſo become effeminate thereby. Doct. 1. Nobles, Judges and great and potent men, are ordinarily the ringleaders of all provocations in a land, and ſuch as God hath moſt to ſay againſt; for, theſe are underſtood by kine of Baſhan, that are in the mountain of Samaria, and eſpecially the Judges, as the purpoſe maketh clear. 2. While Amos is directed to call them kine of Baſhan, we are not to conceive that he con…emns and affronts what lawful authority any of them had; for, that is contrary to duty and ſound principles, Jude, v. 8.9. But he doth onelyonly point out what their courſe was in it ſelfe, and laieth to their charge that they had proſtituted and abuſed their place and office, and rendered it and themſelves contemptible. And in particular, by this he would teach, 1. That however great men do ordinarily deſpiſe miniſters, eſpecially if they be mean perſons; yet their ſinful courſes do render themſelves more baſe and contemptible, notwithſtanding all their grandour; for, whereas they thought little of him, as being an herdman; he declareth that they were yet worſe then he, and but like beaſts; and ſo an herdman was a fit enough meſſenger for them. 2. Albeit alſo great men be readily puffed up by reaſon of their wealth and outward proſperity; yet that affords but poor matter of gloriation; and abuſed wealth doth not augment the honour, but rather increaſe the contempt of the abuſers; for, in oppoſiton to the high thoughts they had of themſelves by reaſon of their wealth, he declareth that they had no more to glory of then beaſts which got a good paſture as well as they; and that all their wealth and greatneſſe did but render them more brutiſh and effeminate. See Pſal. 49.20. Doct. 3. Albeit that men, and eſpecially great ones, be unwilling to hearken to God ſpeaking in his word; and albeit their grandour and proſperity doth but hinder them to hear, and harden them that they will not hear, Jer. 5.5. and 22, 21. yet they are bound to hear, and will be made to hear upon their own coſt, if they do it not willingly: for, hear this word, (to wit, of the challenge, but eſpecially the ſentence, as the conſtruction of the purpoſe bears) imports that preaching to them needs a preface to attention; that it is even their duty to hear, and however they ſtop their eares, yet God will inforce audience one way or other. 4. Whatever be the proſperity of men, or their apparent ſtability in it; yet they are ſtill in a wofull caſe, ſo long as the word is a party againſt them, condemning their way, or writing bitter things againſt them for it; for, though they were fat, and ſettled and wanton on their mountain; yet hear this word, is ſtill an alarme unto them, and that which may mixe their cup with wormwood. 5. Oppreſſion is one chief ſin for which God contends with a land; and ſpecially when Magiſtrates, who are appointed for the protection and ſupport of the weak and indigent, do rather by fraud or force cruſh them; for, it is the challenge againſt theſe kine of Baſhan, that they oppreſſe the poor, and cruſh the needy. The firſt word may ſignifie their oppreſſion by fraud, and the other, their violent oppreſſion and cruſhing them, ſo that they were made utterly unable to ſubſiſt. And ſo oppreſſion is diſtinguſhed, Luke 3.14. It is a ſin in any to oppreſſe, and eſpecially in Magiſtrates to oppreſſe their ſubjects, and moſt of all, to oppreſſe theſe who are already miſerable. Naboths Vineyard loſt Ahab a Kingdome, and Rehoboams oppreſſing humour loſt him ten Tribes. See Jer. 34.17. Neh. 5.1.—13. 6. Albeit the poor and indigent have none to owne them, nor to reſent the injuries done to them; yet God, who is the ſupreme Lord, will not faile to plead their cauſe with the greateſt; for, here he pleads it againſt the kine of Baſhan: and how much more will he plead their cauſe, if they be his own people, and cry to him under oppreſſion? See Pſal. 12.5. Luke, 18.7, 8. 7. It is a great height of ſin which God will not paſſe over, when men (and eſpecially Judges) dare encourage and ſtir up others to oppreſſe, and dare concurre with them for their own intereſts; for, this the Lord doth ſpecially challenge, they ſay to their Maſters, Bring and let us drink. 8. It is but a poor benefit men reap by their oppreſſion, when all is employed to ſatisfie their luſts; and that is the height of the good that ever men will get of ill purchaſe; that they provoke God yet more againſt them by the ill uſe thereof; for, all they mind in their bribery and oppreſſion, is Bring and let us drink, which was a vice they were addicted to, Iſa. 28.1. And for this the Lord alſo challengeth. 9. Though nature be content with little, and ſobriety and religion would teach men ſo; Yet men devoted to their luſts, are in Gods judgement inſatiable, and have never enough; for, albeit they be like fat beaſts, yet they muſt drink more; and albeit they have much, yet their luſts conſume it all, and they muſt oppreſſe and take bribes, and all little enough to furniſh them wherewith to drink.
Verſe 2. The Lord God hath ſworn by his holineſſe, that lo, the dayes ſhall come upon you, that he will take you away with hooks, and your poſterity with fiſh hooks.
The ſentence for this ſinne (which is confirmed with an oath) is, that theſe great ones and their poſterity ſhould ſhortly be carried into captivity, and that as eaſily and exactly as men do catch little fiſh. Whence learn, 1. It is the great plague of ſecure ſinners, that notwithſtanding their puniſhment be certain, yet they will not believe it, but are ſurprized therewith: for, that the Lord God hath ſworn it, doth import that this matter is certain, and without all controverſie, and yet that they will not credit it, but are ſurprized, the dayes come upon them. 2. The holineſſe of God may aſſure wicked men, that their impenitent courſes will not eſcape vengeance; for, he hath ſworn by his holineſſ, not only to prove that he is the moſt High, who ſwears b… himſelfe, Heb. 6.13. but to ſhew that his holineſſe could not endure ſuch courſes, eſpecially in them. See Hab. 1.13.3. When mens grandour, power and wealth, tempts them to become oppreſſours, and give up themſelves to ſinful pleaſures, it doth portend ſome ſuddain and remarkable ſhake; for, upon that challenge, v. 1. it followeth, lo the dayes ſhall come upon you, that he will take you away, &c. 4. Oppreſſion and mens ſetling on the world and pleaſures thereof, doth deſerve not onelyonly ſpoile and poverty, but captivity alſo, and the rooting of them and theirs out of all their enjoyments; for, this is the particular ſtroak threatned, he will take you away and your poſterity. 5. God, in inflicting general ſtroaks, can finde out and reach particular ſinners, and every one of them; for, ſo much doth the ſimilitude from fiſhing import, that God will ſingle and finde them out, as the fiſher man doth take out his fiſh one after another, with hooks and fiſh hooks. And thus the ſimilitude ſeems to be underſtood, Jer. 16.16. 6. How great and ſtrong ſoever wealthy oppreſſours think themſelves, yet Gods judgements will find them light, and will eaſily reach and bring them down; So much alſo doth the ſimilitude teach, that they ſhould not prove fat and ſtrong kine, when enemies are ſent upon them, but ſhould be as eaſily carried away, as fiſh are taken up with hooks: And thus the ſimilitude ſeemes to be applied, Hab. 1.14, 15.
Verſe 3. And ye ſhall go out at the breaches, every Cow at that which is before her, and ye ſhall caſt them into the palaces, ſaith the Lord.
This ſentence is further enlarged, and amplified, and it is threatned, that the Walls of Samaria being broken down, they (who before keeped great ſtate and order in their going in or out, and did ſo ſhut up themſelves, that it was not eaſie to get acceſſe to them) ſhould abruptly, like affrighted Cows (whom they reſembled, v. 1.) flee out at every breach, thinking to ſave themſelves. As for that which followeth, ye ſhall caſt them into the palace, it may with ſome little ſupplement be thus rendered, ye ſhall caſt away the things, that were brought into the palace; and ſo the meaning is, that they ſhall caſt away theſe pretious things that were brought and kept in their palaces, that ſo they may eſcape with their lives, if it be poſſible, as is threatned, Chap. 2.16. And according to this interpretation, he would teach, That wealth purchaſed by oppreſſion will prove but a burden and vexation in a day of calamity, and the day may come wherein men would be as gladly rid of it, as ever they would have had it. But the moſt ſimple reading is, you ſhall haſtily, or abruptly caſt your ſelves into, or toward the palaces. And ſo the meaning is, that as ſome ſhould ſeek to flee away by the breaches, ſo others of them ſhould run toward the palace, or ſtrong houſes, if ſo be they may find ſhelter there, Doct. 1. Wicked and oppreſſing Rulers and great men do not onelyonly bring ruin on themſelves, but on the places they live in, and truſt to for ſecurity; for, becauſe of them Samaria is full of breaches. They have ſo deep roots in the earth, that they pluck up much earth when they are pulled up. 2. This Metaphore of going cut at the breaches like affrighted Cows running out of their incloſures, (wherein he inſiſts in what was ſaid of them, v. 1.) and their running abruptly to their palaces, may teach. 1. Whatever courage oppreſſours may ſeem to have in proſperity, or how bold ſoever they ſeem to be in oppreſſing innocent ſubjects; yet approaching or incumbent vengeance will fill them with fear and terrour: They ſhall be like mad Cowes, glad to get away any way. 2. Conjunction in ſinful courſes, will breed no amity nor kindneſſe in a day of trouble; and trouble will ſo aſtoniſh wicked men, as all their care will be for themſelves onelyonly; for, they who were conſorted together, v. 1. ſhall now go out every one at the neereſt breach, not caring nor waiting for another. 3. The Lord alſo by judgements will put an affront upon the ſtate and pomp which great men keep, when yet they ſtudy not to honour God; for they who would not appear in publick, but in great ſtate and order, are now forced to betake themſelves abruptly unto their palaces, or ſtrive to get away. 4. The great confuſion of conſcience wherewith the Lord doth juſtly plague wicked men in a ſad day, will appeare in their great irr…olution and incertainty what courſe to take, but one running one way, and another taking another; for, ſo is verified in theſe, while ſome flee out of the City, as then onelyonly refuge, and others into their palaces.
Verſe 4. Come to Bethel and tranſgreſſe, at Gilgal multiply tranſgreſſion, and bring your ſacrifices, every morning, and your tythes after three years.
5. And offer a ſacrifice of thanksgiving with leaven, and proclaim and publiſh the free offerings for this liketh you, O ye children of Iſrael, ſaith the Lord.
In the ſecond article of the proceſſe, he proſecutes that which he had intended againſt them, chap. 3.14. concerning their idolatry of the Calves at Gilgal and Bethel, of which there is frequent mention in Hoſea. And the Lord declareth, that however they pretended to imitate Gods inſtituted worſhip in Judah, and to be very diligent and active in theſe external performances; yet ſince they did not cleave to the appointed place, and Altar erected for publick worſhip, and did change the Prieſthood, and ſet up their Calves as relative objects of worſhip, he could not look on their way but as tranſgreſſion and defection; and ſince they were obſtinate in it, he doth judicially give them up to their own ways. Doct. 1. If we do conſider the parts of Gods approven ceremonial worſhip, which they pretended to imitate, it may hold out ſeveral inſtructions to us. And 1. The ſacrifices every morning (which is not to be underſtood as if Iſrael did not imitate them in the evening ſacrifices alſo, but this is named onelyonly, to ſhew how early they were at their corrupt worſhip) may teach; That Religion, and the duties thereof, ſhould be a daily task, wherein men ſhould employ themſelves early and diligently: And that Chriſt, pointed out by the ſacrifices, ſhould be daily made …e … by them who would approve themſelves to be … …gigious. 2. Their tithes after three years, is an im…tation of that Law, Deut. 14.22, — 29. wherein all Iſrael … commanded, to lay apart a ſecond tithe, after the Prieſts had got theirs, which for two years (counting from the ſeventh or Sabbaticall year) was carried up, or the worth of it in money to Jeruſalem, to make holy feaſts, inviting the Levites and Widows thereunto; and the third year they kept it at home, and did diſtribute it among the Levites, the Stranger, the Fatherleſſe and the Widow, which were among them. And this practice doth teach; That men are not to reſt upon external performances of Religion, but with it they ought to joyne a conſcientious performance of duties towards their neighbours; and particularly, of maintenance and encouragement to their Miniſters, and of pity to the poor. See Math. 15.5, 6. 3. This offering of a ſacrifice of thanksgiving, teacheth; That no other duty of Gods ſervice can be rightly performed, unleſſe conſcience alſo be made of praiſe. See Philip. 4.6. 4. The uſe and allowance of leven in the ſacrifice of praiſe, and that according to the law, Lev. 7.13. cannot be ſo underſtood, as if the Lord in this ſervice allowed any thing which is prohibited under the prohibition of leven in all other ſacrifices, Lev. 2.11. and namely, hypocriſie, errour, and prophanity, which is in Scripture pointed at by the name of leven; for, albeit the Lord do in his Chriſt pardon the great mixture of theſe things, which is in his peoples ſervice, yet he will not allow it in any. But this ceremonial precept concerning leven in theſe ſacrifices, may point at theſe things; partly, that leaven is indeed forbidden in all offerings that are burnt upon the Altar to God, (and it was an addition to Iſraels ſinne, if they did otherwiſe, which yet appears not from this place) but in ſacrifices of praiſe, there fell much to the Prieſts ſhare, and much was employed in feaſts: and ſo it was leſſe matter what were mens ſhare and portion, if God got what was his due; partly, that as leaven taketh a time to prepare the dough for baking, Matth. 13.33. and doth …ke the lump to ſwell and heave up; ſo eſpecially in the performance of praiſe, men would have their hearts put in frame for it, and they ſhould be raiſed up with the ſenſe of the excellency and love of God, and of h… m…cies toward them, Pſal. 108.1, 2, 3, 4, 5. And … …at as leaven doth make bread ſower to the caſt, and they were to eat of this at their ſacrifices of praiſe: So … …ll moſt ſeriouſly offer praiſe for any mercies and deliverances, when we ſtill entertain ſenſible thoughts of the bitterneſſe from which we are delivered: and this alſo was pointed at by the bitter herbs uſed in the feaſt of the Paſſover. 5. Theſe free offerings, which are to be proclaimed and publiſhed (of which Lev. 7.16. & 22.18. &c. Numb. 15.3. and elſewhere) were ſacrifices of praiſe performed by ſome, beſide their ordinary peace offerings, either in teſtimony of their ſenſe of Gods goodneſſe in general, or upon the receipt of ſome ſpecial favour, or performance of ſome vow. They do not ſerve to warrant a man to deviſe any part of worſhip of his own head, upon whatſoever pretence of affection or zeale; for all that were but will-worſhip, and ſo not acceptable: And there are duties abundant in inſtitute worſhip, whereby men may teſtifie all the zeale and affection they can pretend to. But they ſerve to point out that our ſervice to God, and eſpecially praiſe, ſhould be performed out of a free, voluntary and ingenuous diſpoſition; and that favours daily obſerved in Gods dealing toward us, and received by us, ſhould daily put a new edge upon our affections, and engage us with our own conſent to what is our duty: and that out willingneſſe and affection ſhould witneſſe it ſelfe, not by verbal profeſſions onelyonly, but by real offering of our ſelves, and what is ours, to God, Pſal. 116.12.16. Doct. 2. The practice of Iſrael in imitating theſe parts of inſtitute worſhip; and the Lords reproving thereof, and giving them up thereunto, may teach. 1. Men in judging of the truth or falſhood of a way of Religion, have need to be very attentive and circumſpect, that they be not deceived with pretences or ſhews; for Iſraels way was very plauſible, they did imitate the true Religion in many things: they were very active in their way, and diligent and early about it, and did multiply ſacrifices, and they made a great ſhew of zeale and affection in it, they did proclame and publiſh the free offerings. All this put together, might eaſily deceive the ſimple, and yet did not at all juſtifie their way. 2. Whatever imitation there be of the true Religion, or whatever activity, o… … there be in a way of worſhip; yet wh… … … tion is wanting to all, or any part of that … not onelyonly not good, but an hainous provocat… … …cauſe of controverſie, and the more there is of it, … is the more provocation in it; for whatever Iſrael pretended to in their way, yet ſince they had no command to offer theſe things at Gilgal or Bethel, nor on their Altars, or by their Prieſts, the Lord declareth concerning it that they come to Bethel and tranſgreſſe, at Gilgal they multiply tranſgreſſion, by their frequent and many ſacrifices. 3. Mens not conſulting with God in his word, but following their own humours and inclinations, is a crooked rule of Religion; their hears being naturally mad on ill wayes, and their intereſts being ready to byaſſe them: Therefore are they upbraided with following this as their rule, that they did ſo and ſo, for this liketh you, O ye children of Iſrael. 4. When men once engage in a corrupt courſe of Religion, they wil not readily abandon it again: There is more of a judgement in mens being given up to it, then will eaſily be ſhaken off; for, this exhortation, Come to Bethel and tranſgreſſe, &c. and his declaring that this liked them, imports that there was no reclaming of them. Which may be a warning to men not to embarque in the leaſt in ſuch courſes; and may guard us from ſtumbling or thinking a courſe of Religion right, meerly becauſe men perſiſt obſtinately in it. 5. As God is provoked to give up ſuch to their own counſels, as are obſtinate in a falſe religion; So a falſe religion is a plague great enough of it ſelf, and it ſpeaks a judgement ſad enough, to be given up to it, conſidering what a ſpiritual plague it is, beſide what it may draw on both here and hereafter. Therefore albeit he threaten elſewhere to puniſh them otherwiſe for this ſinne; yet there he declareth, that he needs no more for a plague, but give them their will, Come to Bethel, &c. for this liketh you, O ye children of Iſrael, ſaith the Lord God.
Verſe 6. And I alſo have given you cleanneſse of teeth in all your Cities, and want of bread in all your palaces; yet have ye not returned unto me, ſaith th… Lor…
… I have withholden the rain from you, … yet three moneths to the harveſt, and I … to rain upon one City, and cauſed it not to rain upon another City: one piece was rained upon, and the piece whereupon it rained not, withered.
8. So two or three Cities wandered unto one City to drink water; but they were not ſatisfied; yet have ye not returned unto me, ſaith the Lord.
9. I have ſmitten you with blaſting, and mildew; when your gardens, and your vineyards, and your fig-trees, and your olive-trees increaſed, the palmer worm devoured them; yet have ye not returned unto me, ſaith the Lord.
10. I have ſent among you the peſtilence, after the manner of Egypt; your young men have I ſlain with the ſword, and I have taken away your horſes, and I have made the ſtink of your camps to come up unto your noſtrils, yet have you not returned unto me, ſaith the Lord.
11. I have overthrown ſome of you, as God overthrew Sodom and Gomorrah, and ye were as a firebrand pluckt out of the burning: yet have ye not returned unto me, ſaith the Lord.
The third Article of the challenge is for their incorrigibleneſſe and impenitency; In that when, for their Idolatry and other ſinnes, God had inflicted many judgements to reclame them; yet they did not return to him, but perſiſted obſtinately in their wicked courſes. The judgments and corrections which they had thus abuſed, are firſt famine (ſo that they could not foul their teeth with eating) and that univerſal in all places, v. 6. And ſo we find they were afflicted 1 King. 17. & 18. 2 King. 4.38. and may be at other times after that. Secondly (which is one cauſe of famin) want of rain, which … … ded much; Deut. 11.10, 11. And this … continuance, and when rain was moſt needed … … vidence alſo was viſible in ſending raine on … yea and parcel of ground, and not on another; and … themſelves were made ſenſible of this ſtroak, by the want of water, cauſing them ſeek it from place to place, but to no purpoſe, v. 7, 8. Thirdly (which is yet another cauſe of famine) they were ſmittin by blaſting windes, putrefaction and inſects devouring all the fruits of their ground, v. 9. Fourthly, they were ſmitten with peſtilence, ſuch as was inflicted on Egypt of old, and by the ſword upon their young men; their horſes were taken away by their conquering enemies, 2. Kings 13.7. or were conſumed in the war, or with the peſtilence: and by reaſon of mortality and ſlaughter in their camps, there was ſuch an ill ſavour as could not be indured, v. 10. Fifthly, They were for the moſt part ſo conſumed with judgements, as Sodom was, ſo that any remnant that was left, were but like a ſtick halfe burnt, plucked out of the fire, v. 11. And yet to all theſe, and every one of them it is ſub-joyned that they made no right uſe of one or other of them.
From this whole challenge in the general, learn, 1. When God begins to reckon with a viſible Church, he will finde her guilty not of one, or few, but of many groſſe faults; for, in this proceſſe, beſide the faults formerly challenged, he findes her guilty of this alſo, that ſhe is incorrigible. See Ezek. 8.6, 13, 15. 2. A courſe of ſin will not prove a thriving way in end to any, but eſpecially to the Church, which the Lord will either make a theatre of mercy, or a field of blood; and he hath many rods for that end; for, as they liked their way of ſin, v. 5. ſo he alſo chooſeth their judgements, and pours out a quivet full of them upon them. 3. When the Lord ſtrikes his Church ſoreſt, and with moſt rods, either together or one after another, yet he doth but hereby call her to repentance, and drive her to his mercy; for, it is his challenge that being under all theſe judgements, yet they ſet not about turning to him, as the thing he was driving at. 4. It muſt not be mens own conceits, or their partial ſelfe love, but God who judgeth of the truth and reality of their repentance; for, whatever they might pretend to offer to … …ictions, yet he aſſumes the judgement thereof … to himſelfe; ye have not returned, ſaith …. Whatever exerciſe judgements may put ſin… … to; yet it is not eaſie to attain to true repentance …er them; for, this is the conſtant challenge, yet have ye not returned to me, or, even to me. This is not to limite the Lord, but he both can and doth drive many to him by rods inflicted for ſin; yet it is no ſmall difficulty (as ſad experience proves) in too many. Conſidering 1. Even ſad ſtroaks are not ſoon felt by every one, or ſo felt as to ſtir them up to any exerciſe, Iſa. 42.25. Hoſ. 7.9.2: When ſtroaks are felt, bitterneſſe, reſentment, diſcouragement &c. are ſoon attained, and without any pains; but repentance is a more difficult task, and is ofttimes impeded by theſe diſtempers. 3. Gods hand is not ſoon nor eaſily ſeen in felt rods, to invite us to repentance as the onelyonly remedy; or it is but little ſeen by reaſon of our eyeing of inſtruments and ſecond cauſes. 4. When we do in general acknowledge an hand of God in our calamities, yet we may deceive our ſelves with a deluded conceit of being delivered ſome other way, or by ſome other mean then by turning to him. 5. When we are convinced of the neceſſity of repentance, yet it is not eaſie to attain ſincerity and ſtedfaſtneſſe in it, Pſal, 78.34, 35, 36.37. 6. When we deſire moſt ſincerely to repent under calamities, yet it cannot ſucceed till firſt we look back, and mourn for our ſleighting the word, which drew on the rod. 7. In a word, no outward diſpenſation can produce repentance, without the grace of God; but croſſes of themſelves will rather drive men further from it. See Iſa. 57.17. Jer. 31.18. So that all have great need to ſet about this duty in the ſenſe of theſe great difficulties, that they may eye God the more; and they who finde mercy, to get another uſe of trouble, ought to acknowledge the ſingular grace of God in it. Doct. 6. It ſpeaks very ſad wrath on Gods part, and much impenitency on our part, when not onelyonly the ſame judgements continue, but new judgements are inflicted, one after another; for, this variety of rods doth declare that Iſrael had not yet returned to God, and that he was ſtill purſuing them. Such a condition doth declare that no rods formerly inflicted have wrought upon us; that God is ſtill angry, Iſa. 9.12, 17, 21. and 5.25. and 10.4. and that we are walking contrary to God, which provokes him to walk contrary to us, and puniſh us yet ſeven times more, Lev. 26.21, 23, 24. &c. 7. Such as do not repent nor are bettered by one rod, may alſo abuſe and harden themſelves under never ſo many; for, this was their fault under all of them, yet have ye not returned to me. Men muſt get the plague of their own heart cured, before any affliction worke upon them; judgements are in themſelves ſtupifying and do harden ſinners, if grace prevent not: and abuſe of one rod draweth on more hardneſſe, and fits a ſinner for the abuſe of more rods: ſo that ſtill the longer, it is ſtill the more eaſie to go wrong. 8. Incorrigibleneſſe and impenitency under multiplicity of rods, is a great height of defection in a people, and the cauſe of a ſad controverſie; for, here this is the great challenge God hath againſt them, which draweth on yet a ſadder quarrel in the following purpoſe. See Iſa. 1.5. and 9.13: Jer. 5.3. and 6.29, 30. Ezek. 24.13.
In particular (that we may enlarge this incorrigiblneſſe from the text) from v. 6. learn, 1. As famine is a ſad ſtroak, however ſinners think little of their daily bread; (for, here it is mentioned as a rod which might have reclaimed them;) So when a people become brutiſh, and will not be led, ſo much as by principles of reaſon, to acknowledge God, or to take up their duty, nor will take notice of other evidences of Gods diſpleaſure againſt them, it is juſt with him to pinch them by the belly, like beaſts, whom they reſemble in practice; for, they who were kine of Baſhan, v. 1. and were ſo brutiſh as to take no notice of Gods giving them up to their own counſels, v. 4, 5. are given up to cleanneſſe of teeth, and want of bread, as to a ſtroak which they would feel. And whenever the Lord ſmites a people with famine, they ought to read their own brutiſh diſpoſition in that rod. 2. Such as do abuſe proſperity, and do not maintain the ſervice of God, and his miniſtry, with the good things given to them, it is righteous with him to let them ſmart under want; for, this ſtroak cometh alſo becauſe they did but abuſe plenty to ſerve their luſts, and make them drunk, v. 1. And becauſe they left his Temple and Prieſts without Sacrifices and maintenance, and employed all theſe on their idols, and to the maintenance of their unlawlul prieſts, v. 4, 5. 3. It is a ſad lot, and ſpeaks much diſpleaſure from the Lord, when he makes ſtroaks become univerſal, ſo that none can help another; and by ſuch a lot, he would invite ſinners to repentance; for, this adds to the affliction, that it was in all your cities, and in all your places; and by this he put them to it, if ſo be they would return. 4. Sin is for the moſt part ſo deeply rooted in mens hearts, and ſo much affected by them, and God ſo little taken notice of in calamities; that it is no wonder to ſee men ſtarved out of the world, before they will famiſh their idols, and relinguiſh ſin; for, albeit their ſtroak was ſuch, Yet have ye not returned to me, ſaith the Lord.
From, v. 7, 8. learn, 1. The longer time that ſinners be warned of judgements, before that ſtroaks be inflicted, it doth heighten their impenitency before the Lord; for, it adds to their ſin, that they had three moneths drought before the harveſt came (in which time rain was moſt needed) to warn them of the enſueing famine, and yet it took no effect; ye have not returned to me. 2. As Gods providence is ſupreme in ordering all natural cauſes and effects, even in diſpenſing rain as he pleaſeth; ſo it aggravates the impenitency of ſinners, when Gods hand is eminently ſeen in a ſtroak, and yet he is not ſought unto: therefore it is marked, that he cauſed it to rain upon one city, and not upon another &c. And yet have ye not returned. 3. The Lord when he pleaſeth, can make as ſmall a matter as a drink of water prove a great trial to a people, and cauſe them change their ſtation to follow it; for, two or three cities wandred to one city (belike where rain had been) to drink water. Such a great pinch was even Ahab brought unto, 1. Kings, 18.5, 6. 4. It cannot but adde to a peoples ſin, when they are made to feele a ſtroak, and are put to toile by it, and yet make no uſe of it, to ſee Gods quarrel, or turn to him; for, it is his challenge, they were made to wander to ſeek water, and yet returned not. 5. Whatever courſe ſinners take to be rid of troubles, when yet they neglect repentance, it is meet and juſt that they be diſappointed therein; for, notwithſtanding their wandering, yet they were not ſatisfied. The wells that might ſupply one city, could not ſupply ſo many. 6 It is the great ſin of men, that being diſappointed in all their expectations, and croſſed in all the courſes they take to be rid of troubles, yet they will not, among the reſt, eſſay to turn to God: for, this is the challenge, that not onelyonly they wanted water, but when they uſed all means they were not ſatisfied, and yet have ye not returned to me, ſaith the Lord. See Hoſ. 2.6, 7.
From v. 9. Learn, 1. God hath variety of means whereby to plague men, and to bring upon them any affliction he intendeth againſt them: and particularly, he hath ſeveral wayes whereby to bring on famine. He can arme all his creatures to cut off mens proviſion, one of them after another; he can make the change of aire, and ſmall inſects do that worke when he pleaſeth; for, beſide the drought, v. 7, 8. blaſting and mildew do cut off their corne, and the palmer-worme ſpoiles their gardens, vineyards and other fruit-trees. 2. Albeit men under affliction have their eye much upon the preſent particular meane of their trouble; yet the removal of that will not availe them ſo long as God is angry: But whatever be the change of providential diſpenſations, the impenitent may expect to meet with trouble; for, as blaſting came by withering windes, ſo when that was removed, and they got rain (either after the drought, or in other places where it rained, v. 7.) that did not availe, but cold rain and the heat of the ſun after it, begot mildew or rottenneſſe. 3. It is a great aggravation of impenitency, when the Lord makes all creatures prove enemies, and every diſpenſation prove a croſſe to men; and yet they will not be driven to make God their friend; for, this is the challenge that under all this, yet have ye not returned unto me, ſaith the Lord.
From, v. 10. learn, 1 When one kinde of affliction will not worke upon ſinners, God hath change of rods wherewith to exerciſe them; for, whem famine prevaled not, he had peſtilence and the ſword. 2. It is a very ſad and humbling caſe, when the Lord who did gloriouſly appear for his people, by plaguing their enemies, is provoked to put his people in the roome of enemies to feele the ſame plagues. And it is yet ſadder when ſuch a diſpenſation doth not affect and drive them to God: for, this addes to the affliction, that I have ſent among you the peſtilence after the maner of Egypt (pointing, as would appear, at that ſtroak, Exod. 9.8, 9.) and it is ſad that though there was ſuch a ſtrange diſpenſation, yet have ye not returned unto me, ſaith the Lard. See Iſa. 63.9, 10. 3. Whatever be a peoples duty, yet where God hath a controverſie, their indeavours aganſt their enemies will be to ſmall purpoſe, and will onelyonly contribute to heap miſeries upon themſelves; and they are bound to ſee Gods quarrel and hand in this; for, your young men have I ſlain with the ſword, and have taken away your horſes, and I have made the ſtinke of your camp to come up into your noſtrils. 4. It doth yet adde to a peoples ſin, when the Lord doth chooſe new rods for them, when he by his immediate hand, concurreth with enemies to ruine them, and when theſe who are reſerved, beare the ſad prints of, and warnings from theſe calamities, and yet they will not be induced to turn to God; for, this is his quarrel here, that albeit he not onelyonly made the indeavours of enemies ſucceſsful, but did immediatly ſmite them with peſtilence; and albeit their low condition, by breaking their military force, and the ſtink of their campe, were a warning to them; yet have ye not returned unto me, ſaith the Lord.
From, v. 11. learn, 1. The viſible Church may ſo far debord as to deſerve to be afflicted as ſeverely as the worſt of people: and God may in juſtice inflict what ſhe deſerveth; for, I have overthrown ſome of you as God (ſpeaking of himſelfe in the third perſon) overthrew Sodom and Gomorrah. It needs neither be certainly affirmed nor denied that God did by fire, or ſome extraordinary vengeance from heaven, conſume ſome of them; for, on the one hand that may be true, though it be not recorded in the hiſtory. And on the other hand, the expreſſion may point rather at the meaſure of Gods diſpleaſure, then at the manner of the puniſhment; and it is ſufficient to aſſert that by the many and divers judgements inflicted on them, they were utterly conſumed in ſeveral places. 2. As the Lord is ſtill gracious to his Church and people, to preſerve a remnant of them in the midſt of utter deſolation, and notwithſtanding great provocations; ſo he ſeeth it meet to cauſe ſuch as are preſerved, bear the marks of common calamities, that they may be ſtirred up to make uſe of them: for, ſaith he to the remnant preſerved, ye were as a firebrand plucked out of the burning, intimating what was his goodneſſe which plucked them out, and what prints of that combuſtion were upon them, whereof they might make uſe of. See Zech. 3.2. 3. It is an undeniable proofe of a peoples incorrigibelneſſe, when neither the extremity of judgements, or of Gods diſpleaſure, or immediate hand in them; nor of mercy remembred in wrath, will prevaile with them to make them turn to God; for, this feals up the challenge, that when ſome of them were overthrown like Sodom, and yet ſome of them were preſerved, yet have ye not returned unto me, ſaith the Lord.
Verſe 12. Therefore thus will I do unto thee O Iſrael: and becauſe I will do this unto thee, prepare to meet thy God, O Iſrael.
Unto theſe challenges a further threatning is ſub-joined of ſome ſtrange judgements to come upon them. In conſideration whereof, he exhorts them to prepare to meet him; that is, (according to that ſpeech, Luke 14. 31, 32,) either they would ſtrengthen themſelves to grapple with him, and reſiſt his judgements: Or, (ſince they were too weak for that) they would by repentance ſtudy to prevent this ſtroak of an angry God. And this exhortation hath an argument couched in the boſome of it, that as it became them who were Iſrael, thus to behave themſelves; So it might encourage them that the Covenant was not yet renounced or made void, but he was their God ſtill. Doct. 1. The incorrigibleneſſe and impenitency of a ſmitten people doth portend terrible judgements yet to come, and doth juſtly procure them. For it is righteous with God to proſecute his begun proceſſe againſt an undanted people (who have ſaid by their practiſe, that they will not receive correction, nor be reclamed, whatever he do) till it be ſeen whoſe word ſhall ſtand, his or theirs, as Jer. 44.28. And it is juſt with him not to reſpect any afflictions that are on a people who make no uſe of them, but ſtill to inflict more plagues, though they had never ſo many before. Therefore doth their incorrigibleneſſe draw forth this ſentence; Therefore thus will I do unto thee, O Iſrael. 2. When the Lord hath ſmitten a people never ſo ſore, he hath yet more and ſadder judgements to inflict, if they continue impenitent; for, after all the former ſtroaks, he yet threatens, thus will I do unto thee; and L…v. 26. it is often ſaid, he can ſmite an impenitent people yet ſeven times more. The judgement here threatned is onelyonly mentioned in a general, thus will I do, whereby we are not ſo much to underſtand, that he will do as he hath formerly threatned v. 2.3. or that he keeps it up, that he might make it ſadder or lighter, according as they carry themſelves in the matter of repentance. But by this it ſeems he would point out the tetribleneſſe of this ſtroak, in that it is inexpreſſible, and the very nameing of it terrible. And if any queſtion what can be added to the judgements formerly inflicted; it would be conſidered, 1. Albeit former judgements have not wrought upon a people; yet there may be hope that Gods purſuing them, may prevaile: Therefore the Lord may adde this to all the former judgements, that they ſhall be plagued with the want of any future bleſſings of rods, and that afflictions ſhall never do them any more good, but ſhall harden them. See Ezek. 22.20. and 24.13. 2. Whereas theſe judgements had wrought ſlowly toward their ruine; He can turn the moth into a lion, and ſpeedily conſume them. See Hoſ. 5.12, 14. 3. He can ſend theſe judgements not ſucceſſively one after another, upon a people, but can pour them out all at once, as Lam. 2.22. 4. Whereas mens mindes may be ſupported under a deluge of outward calamities; he can break the peace of their minde, can fixe their eyes to pore upon their troubles, raiſe up tentations about them, and waken up anguiſh and perplexities, as Lam. 3.18, 19. Iob. 9.18, 27, 28. 5. Whereas notwithſtanding all the former judgements, a people may yet have a remnant preſerved, and be permitted to dwell in their land; He can caſt them out of their land, and make their remembrance to ceaſe, as v. 2.3. Ezr. 9.14. Deut. 32.26. 6. Whereas a people under all theſe calamities, may yet continue to be a Church; He can break his ſtaves and unchurch them. Hoſ. 1.9. 7. All theſe calamities formerly mentioned are but temporal; but God can adde to all theſe the caſting of both body and ſoul in hell. Doct. 3. This exhortation given to threatned Iſrael, may in general teach, 1. When the Lord is about to ſtrike in great ſeverity, yet he deſireth an interceſſor, and to be prevented; And albeit this will not alwayes hold off the ſtroak (eſpecially when ſome few onelyonly ſet about it, and the body of a people are perverſe and ſtubborn, Jer. 14.11. Ezek. 14.13, 14. &c.) yet it is well pleaſing to him, that the duty be ſet about; therefore doth he command it here. See Iſa. 59.16. Ezek. 22.30. 2. Such as have been much hardened in impenitency, under many warnings and judgements, may yet attain to repentance, if they will know the plague of their own heart, and in time ſet about the duty; for, the exhortation ſuppoſeth that any who are ſenſible of their former obduration, ſhould not deſpair of repentance as impoſſible. See Lev. 26.40, 41. 3. No man but he will indeavour to prevent wrath by repentance, who is ſenſible that he is no party for God, nor able to abide his anger; for, ſo much doth the exhortation import, that if they were not able to ſtand it out, they ſhould ſubmit and repent. See 1.1. Cor. 10. 22. Pſal. 90.11. Doct. 4. In particular, theſe exhortations to prepare to meet God, holds out the duty of true penitents, in theſe particulars. 1. A penitent ſhould take up God as his party with whom he hath to do, both in judgements, and in performing duties of repentance; for, it is God he hath to do with. 2. He is not to look upon repentance as a duty he will attain to at a fit, but there muſt be preparation and upſtirring for it, by reall conviction for ſin, much diligence and ſeriouſneſſe; for, they muſt prepare for this duty. 3. He muſt make it his care, eſpecially, to prevent wrath by repentance; for, he muſt prepare to meet God, comming againſt him with vengeance. Albeit repentance be good at any time, yet a penitent under trouble will finde his ſtroak the ſadder, that it might have been prevented in time: and he will finde his work the more difficult, that the ſtorme is broken upon him. 4. When a penitent hath done all he can by way of duty; yet he is bound to think little of it, as being rather a preparation, then any thing elſe; and he will ſo judge of it, if he be reall. 5. Whatever ſenſe he have of ſhort comming, and whatever he be in his way; yet he is bound not to ſtay away, but to creep toward God, and prepare to meet him. Doct. 5. The motives and arguments of repentance, here held out, may teach. 1. As whatever guilt and ſad diſpenſations may ſeem to ſay, a true penitent will finde the Covenant ſtanding firme; (as here it is imported to be yet in force, notwithſtanding all their ſin, and judgements for the ſame:) So ſuch as would repent indeed, ought not onelyonly to be affected with challenges and judgements; but ſhould make uſe of faith in Chriſt, and of the Covenant to melt their hearts, and draw them to repentance. And ſuch as do profeſſe an intereſt in God, ſhould be aſhamed to continue impenitent, when he is angry, and not to tremble, and ſeek to make their peace, when he proclames war againſt them. Therefore, ſaith he, prepare to meet thy God, as directing them to make uſe of the Covenant for this end, and inforceing repentance upon them from their own profeſſions of intereſt. 2. As the Lords heart warmeth towards his poor people, and upon this it is that he invites them to repentance (for, he names Iſrael twice, as a name that had been deare to him, as David did name Abſolon in his perplexity, 2. Sam. 18.33.) So the titles and priviledges of a people, ſhould prove an argument of repentance unto them; for, if they be Iſrael, they ſhould prepare to meet God, for ſo did Iſrael of old, Hoſ. 12.3, 4. and thereupon obtained that name, Gen. 32.28.
Verſe 13. For lo, he that formeth the mountains, and createth the winde, and declareth unto man what is his thought, that maketh the morning darkneſse, and treadeth upon the high places of the earth: the Lord, the God of hoſts is his Name.
A ſecond argument and motive to repentance is expreſſed in this v. and taken from the conſideration of God who is their God, and with whom they have to do; who is here deſcribed from ſuch acts of his power, Omniſcience and Majeſty, as may invite them to repent, and terrifie them if they neglect it. Whence learn, 1. A right conſideration and taking up of God with whom we have to do, is a notable mean to make us ſerious in our duty, particularly, in repentance; therefore is this argument made uſe of to preſſe the exhortation. 2. It is our duty in meditating on God, not to pleaſe our ſelves with formal and common diſpoſitions; but we ſhould have our thoughts elevated and raiſed up, that we may think of him with reverence as becometh, and may thereby be quickned to duty: therefore is there a lo, or, behold, perfixed to this doctrine. 3. God hath given ſuch a proofe of his power in making and upholding the hils, as may incourage ſinners to flee unto him, and make him their refuge; and may be a terrour to them, if they ſtand out: and a right obſerver of this work, will read ſuch a leſſon from it; for, this is one argument, he formeth the mountains: 4. As the Lords creating of the winde ſhould ſet forth his excellency, and preach repentance unto ſinners, and incouragement to the penitent: So his creating of inviſible ſpirits and the ſouls of men, ſhould teach them to feare him who hath command and power over ſouls, as well as bodies; for, it is another argument, he createth the winde, or the ſpirit and ſoul. 5. There is no dallying with God in the matter of repentance, who not onelyonly knoweth mans moſt inward meditation, but giveth proofe thereof; and without his information, man cannot know himſelfe: for, he declareth unto man what is his thought, to wit, by his word, and by wakening of mens conſciences. 6. It is but folly for impenitent ſinners to truſt to any-probable mean of comfort or reliefe, ſeing God can as eaſily turn all their joy, and hope of deliverance, into ſorrow, griefe and trouble, as he can over-cloud a clear morning; for, ſo much is held out in this, that when a morning breaks forth after a darke night, he maketh the morning darkneſſe. 7. To be high and eminent will neither aſſoile the impenitent, nor ſet him above God, or above the reach of his hand; for, he not onelyonly reacheth, but treadeth upon the high places of the earth, or whatſoever is eminent and exalteth it ſelfe againſt his obedience; whereof his treading on the hils is a viſible pledge. 8. The Lord is the fountain of being unto all his creatures, and hath all of them as armies ready to obey his commands; and this alſo ſhould make the impenitent to tremble, and incourage ſuch as make their peace with him: for, it is the laſt argument, Jehovah, the God of hoſts is his name.