just and spare to do nothing whereby thou mayest bee a gainer But then what may not what will not he do that hath secured not only other mens opinion but his own also of his honesty and piety This is a farre worse cousenage than the other for a man to deceive himself as well as other folks and will most inevitably bring him to ruine If it bee a great peece of that policy whereby the Devil rules the world for a man so notably to counterfeit piety that even when hee doth most destroy it hee shall bee counted pious as it was said of Tereus Ipso sceleris molimine Tereus Creditur esse pius Hee was cryed up for a Saint even when hee was committing the greatest villany What a notable peece of the Devils craft then is it so to perswade a zealous man in religious duties and so to inflame him that he shall passe in his own judgement for a Saint How certainly will he ruine both himself and others in what a ready way is hee to commit all injustice when hee is out of all danger of having his own conscience secretly reprove him of Hypocrisy and simulation which the other had not so secured When a man makes a conscience of some things and is very forward in them they make such a noise that they quite drown the voice of it in other matters and with the greater safety hee commits all other kinde of wickednesse which are no lesse dangerous than that which hee avoids But I shall not trespasse upon you much further Whether this bee assented unto which I have now discoursed or not this notwithstanding will remain good that such sins are a cause sufficient of a peoples ruine though there bee no other and therefore for the Lords our own and the Lands sake let us not look upon these things as lesser and inconsiderable which need not bee so much pressed upon mens practise nor the Pulpits so much sound of lest by this means the Priest and the people should both perish together Let the Prophet Isaiah bee once more allowed to speak and I will presently conclude chap. 30.8 9 10 c. Note it in a book that it may bee for the time to come for ever and ever that this is a rebellious people lying children children that will not hear the Law of the Lord which say to the seers see not and to the Prophets prophecie not unto us right things speak unto us smooth things prophecie deceits get yee out of the way turn aside out of the path cause the holy one of Israel to cease from before us c. They would not have the Prophets speak to them of things that were right and honest but desired some soft sleek flattering and deceitful doctrins i. e. such as would certainly abuse them that they should cry Peace peace 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Kimchi there notes do according to your hearts desire and it shall bee well with you they would not have them run in the old beaten way and preach so much strictnesse of righteousnesse unto them no finde some new smooth path wherin wee may go without any rub to our own lusts cause the holy one of Israel to cease from before us i. e. let us hear nothing of the holy one any more presse not holinesse so earnestly and frequently upon us But what saith God to such a people The 12 13 14. verse will tell us Thus saith the holy one because you despise this word because you like not to hear of the holy one and trust in oppression and perversenesse and stay thereon hoping that you shall fare well enough Therefore mark what the holy one the righteous God that hates iniquity saith This iniquity shall bee to you as a breach ready to fall swelling out in a high wall c. just as a wall that swells and often bursts on a sudden falling down upon those who are under it that dream of no such thing and crumbles all into dust or little bits that can bee put to no use at all such shall your ruine bee i. e. totall and inevitable because unexpected and not beleeved through the deceit of your hearts and your false confidences in other things while you remained guilty of those iniquities The Lord open every mans eyes that he may see how farre he is concerned in any of these truths that hee may passe sentence upon himself and prevent the condemnation of the Lord who hath set his throne for judgement who will judge the world in Righteousnesse and minister judgement to the people in uprightnesse His eyes behold his eye-lids try the children of men The Lord tryeth the Righteous but the wicked and him that loveth violence his soul hateth FINIS 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1.
breach made in this wall for oppression violence and wrong to enter in which I have as good as already cleared while I have brought in the Prophets every where crying out upon these sins as the cause of their desolation and being carried captive out of their own land But if you desire more particular satisfaction be pleased to observe 1 That the captivity of Israel is in a great part charged upon the account of these sins and take the pains to consult but these two places in a Prophet whose vision was concerning the ten Tribes Amos 2.6 7 8. Amos 4.1 2 3. 2 The captivity of Judah both first and last is most manifestly ascribed to them these being the iniquities which even in their reformations they spared from being destroyed and I must again put you to the pains of considering these places which the time will not give mee leave to inlarge upon Isa 10.1 2 3. Isa 30.12 13 14. Micah 3.12 and especially that remarkable one Jer. 34. where hee calls upon them to let the Bondmen of the Hebrew Nation go free according to the Law which because after their promise they refused and kept them still in their service see what is threatned vers 17 18 19 c. And to this that passage I am apt to think relates which wee meet withall in the very beginning of Jeremiahs Lamentations Judah is gone into captivity because of affliction and because of great servitude chap. 1.3 3 Babylon her self who destroyed Judah was destroyed for these sins which I note lest you should think that these things concerned only that particular people and do not bode so sadly to other Nations where they are found in Isa 10.5 6 7 it is said that God sent the Assyrian against the Hypocritical Nation that I have been describing and gave him charge to take the spoil c. but hee thought of nothing but destroying and cutting off Nations and therefore hee threatens to destroy him utterly and to take off his burdens and yoaks from his people vers 26 27. and more fully chap. 14.3 4 5 6. hee notes the hard bondage wherewith they made the conquered serve and their oppression and ruling the Nations in anger as causes of their destruction To which may bee added that most evident place Isa 47.5 6. where plainly hee saith that cruelty and oppression toward those whom shee had overcome brought the Lady and Mistresse of the World down to sit in the dust in perpetual silence and darknesse And take notice that one reason why this mischief was not prevented and this destruction came upon them while they thought not of it was the same with that which wee met withal in the case of Judah viz. The base flattering humor of their soothsayers the men-pleasing prophecyes of her diviners and those watchmen they had though pittiful ones they were who had told them lyes just as the watchmen of Gods people had to them which the latter part of that chapter doth give us reason to take for a truth I will refer you but to one place more which most largely treats of the Chaldeans ruine Habak 2. from the fifth verse to the eighteen which whosoever reads must cast his eyes very carelesly upon it who doth not see that unsatiable covetousnesse cruelty bloudinesse violence spoiling aad such like sinnes are made to have a greater hand than their idols in reaching the cup of the Lords right hand unto them and making them so drunken and full gorged that shameful spuing should bee upon all their glory How long should I detain you if I should multiply more particulars from Nineveh Nahum 3.1 from Damascus Gaza Edom Ammon and all the rest mentioned in the first and second Chapters of Amos who were all threatned for their oppression and cruelty to bee punished without any mercy I will onely desire you to consider as you read those chapters whether you can refuse to assent to this as a true observation that one great destroying if not the chiefest sin of those people there mentioned was this their unmercifulnesse and cruel dealing with those whom they had conquered and got into their power I am sure that Edoms four transgressions are so neer of kin to this that wee can scarce make them any more then four degrees of this one sin viz. want of kindnesse compassion and mercy to those whom it was natural for him to pitty especially when hee had the better of them vers 11. Hee did pursue his brother with the sword and did cast off all pitty and his anger did tear perpetually and kept his wrath for ever And I think there is another whole Chapter which renders no other cause of the perishing of those Ammonites Moabites Edomites and Philistims also but this that they either rejoyced and clapped their hands at the ruine of their Neighbour Judah or else with an implacable and irreconcilable hatred prosecuted their victories over them intending their total deletion and final destruction Ezek. 25. But as I said I will not now make so bold as to prolong this discourse till a particular narrative bee given you of all these things Nor will I do any more than suggest to your meditation that Ammon is again threatned for insulting upon the necks of the slain i. e. of a faln and feeble enemy Ez. 21.29 v. Jun. and Pharoah for deceiving and cozening the expectation of Israel who leaned upon his promise Ezek. 29.6 7. And the Israelites themselves for slaying their brethren of Judah with a rage that reached up to heaven and without any pitty intending to make them bondmen 2 Chron. 28.9 10. and that in general it is denounced that the robbery of the wicked shall destroy them because they refuse to do judgement c. Prov. 21.7 15. and that God hath stiled himself the avenger of the poor and needy and hee that will plead the cause of those that have no helper that are crushed by the mighty and cannot right themselves nor have any other to do them right and that these are such unnatural sins and so contrary to all the dealings of God with men who is merciful kinde and compassionate as well as just and righteous that God will not let them go unpunished especially in the Rulers whose office it is to see right equity and mercy take place among men The Jews you have seen are a notable example of this and by often experience it seems they were so sensible of it that there grew to bee a common saying among their wisemen of this signification That when Gods ears are shut against all mens prayers he will hear the cry of the poor needy and oppressed Quando vastata fuit domus sanctuarii omnes porta clausa fuerunt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 excepta porta oppressionis i. e. when the Temple was destroyed there was no gate open for the Prayers and Petitions of any to enter but onely the gate for the Petitions of the oppressed which they say is
never shut This they prove as Buxtorfius hath noted out of the 7th of Amos vers 7. And hee showed and behold the Lord stood upon the wall made by a Plumb-line the words in the Original are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which they interpret upon the wall of defraudation or oppression 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and in his hand were defraudations i. e. Prayers against Defrauders Petitions of those who complained of Oppression and unjust dealing of which wee have heard enough to have been in those times Even in Israell if this interpretation bee true where they had faln from God hee would not exclude the suites of such persons but take their request into his hands and let them have a favourable audience See Ecclesi 21.5 35. v. 13 14 15 17 c. But I am not much concerned to dispute the truth of this Glosse seeing the thing which it asserts is already put out of all doubt and this very Prophet presently after saith that these are such works as God cannot forget to punish Amos 8.4 5 6 7 8. and there is such particular notice taken of the shedding innocent bloud 1 King 24.3 4. as an iniquity that hee will not pardon And therefore leaving it to obtain what credit it can get with those who are skilled in that language I shall descend to the fourth and last thing which I am engaged to treat of 4 That where peace setlement and safety it expected by men they are to have a great care to see whether they bee guilty of such things as these and if they bee deeply to bee humbled and speedily to reform And these should bee the more minded upon such a day as this because as you have heard all along many have cozened themselves by the willing performance of some religious dutys into a most dangerous security and vain confidence in God while by reason of these sins which are counted by such persons but small petty matters in comparison with their glittering piety they have been working their own ruine These things were proposed to the people before their captivity as matters to bee reformed if they hoped for any favour from God as we may see in Amos his words to Israel who had been much wasted and spoiled chap. 4. from the seventh verse of the fifth chapter to the sixteenth verse and again repeated with abundance of earnestnesse vers 21 22 23 24. Do not make a noise in my ears with good words and flattering devotions away with those offerings and sacrifices in which you are so forward but let me see judgement and righteousnesse like a mighty torrent carry all before it To whom consents the Prophets Isaiah and Jeremiah concerning Judah as you shall instantly understand if you will bee at no more labour but to cast your eyes upon Isa 1.16 17 18 19 20. Isa 33.14 15 16 c. Isa 58.8 9 10 c. Jer. 7.5 6 7. Jer. 22.2 3 4 5. which very thing they might have learnt from the experience of their fathers v. 15 16 17. who judged the cause of the poor c. and was not this to know mee saith the Lord Yes This is the businesse though you would fain make the world beleeve you know mee while you are Covetous Unjust Bloudy Cruel and unmerciful c. and would perswade your selves that you are a Religious People and shall bee in safety yet there is no such matter do not deceive your selves it went well with your fathers onely when they did judgement and justice and then they truely had the knowledge of God And therfore when they are returned from Babylons slavery this is the means proposed to them for a settlement here presently after my Text v. 9 10. this is the businesse of such a fasting day as will turn away Gods wrath The Jews say that merces jejunii est eleemosyna the best thing in a fast is an act of mercy and there is some truth in the saying for the righteous Lord loveth righteousnesse his countenance doth behold the upright and with the merciful he will shew himself merciful The instruments of the churh are evil hee deviseth wicked devises to destroy the poor with lying words even when the needy speaketh right but the liberal deviseth liberal things and by liberal things shall hee stand Psal 11.7 18 25. Isa 32.7 8. And when judgement shall dwell in the Wildernesse and righteousnesse remains in the fruitful field then we finde it follow that the work of righteousnesse shall bee peace and the effect of righteousnesse quietnesse and assurance for ever and that his people shall dwell in a peaceable habitation and in sure dwellings and in a quiet resting place as wee read in the same 32. of Isaiah 16 17 18. Two words of caution to prevent all mistakes shall shut up this discourse because I see that I should beyond all reason try your patience if I should adventure to apply so much of this as belongs to our case unto your hearts and that I should too much suspect your judgements if I should go about to tell you how to improve every of these considerations 1 Then bee pleased to take notice that I do not take upon mee to bee as one of those Prophets nor to say that our Nation is guilty of all these sins and that our case is exactly paralel to that of the Jewish people I onely lay it down as a true position that this was the condition of that people and this the cause of their ruine and that upon supposition that the same things are found amongst any other in all likelyhood they will bring down the same vengeance All the Application I make to our own selves of these things is that every man would all both one and other in the Nation were told so much ought to enter into his own heart and to consider whether there bee any violence in his hands any of the bloud of the poor and oppressed running about his fingers while hee lifts up his hands to God any unjust acquisitions that he is conscious to himself of c. if these things bee not found amongst us wee may have good hope that God will not make us a desolation but if they bee wee ought deeply to bee humbled this day for our hypocritical fasting and humiliation that while wee have mourned and prayed and would needs lean upon God and cry the Temple of the Lord and called for the building up of Syon wee have not minded so much as matters of common justice equity and mercy between a man and his neighbour and wee may fear that the Lord will make an utter end of us unlesse we do speedily amend our wayes and doings For the Hypocrital Nation is the people of Gods wrath and hee will bee avenged of such enemies Isa 10.6 Isa 1.24 and ease himself of his adversaries When hee goes into his vineyard Isa 5.7 and looks for judgement but behold oppression for righteousnesse but behold a cry when