untoucht But such a terrible destructive Pestilence that should sweep away all before it insomuch that if ten men remaine alive they shall all dye and they shall be buried not in an ordinary way but they shall be burnt and that by the nearest relations which was used by the people of Israel only in cases of extream necessity 1 Sam. 31.12 In this Verse we have 1 A Iudgement threatned viz. death Yee shall dye i. e. by the Pestilence Those that escaped the Sword and were not killed or carried away by the enemy the Pestilence or some other Judgement shall slay them as appears by the next verse 2 Here is the fierceness of this Pestilence it shall sweep all before it this is more than the Pestilence usually doth God had corrected them before with lighter rods yet he left some alive but now if ten men remaine in some very numerous Family they shall all dye together This sets forth the dreadfulness of Gods wrath against this people for when the Plague rageth very fiercely yet it usually spares some if there bee four or five in an house usually one is spared or if eight in a Family it may be two are spared but when there are ten in a Family and they must all dye this is dreadful indeed By Ten the Prophet signifies many because ten is the utmost of single number It is a certain and distinct number put for an uncertain the like we find Numb 14.22 Levit. 26.26 1 Sam. 1.8 Iob 19.3 Psal. 91.7 Eccles. 7.19 Isa. 5.10 Zach. 8.23 Mat. 25.1 3 Here is the certainty of this dreadful destruction It shall come to pass that is it shall certainly come to pass for God hath so decreed it and there is no resisting OBSERVATIONS 1 Iudgements seldome goe alone When God begins to correct a people he takes them up for all together and spends one rod upon them after another till he hath either mended or ended them God wants not variety of wayes to cut off rebellious sinners if they escape one Judgement yet he hath another to arrest them Amos 5.19 9.1 2 3. Mat. 24.7 he hath moths thieves rust and cankers to rob us of our comforts Iam. 5.2 3. 2 Desperate Diseases must have desperate Cures When gentler corrections will not work on a people then come direful plagues and end them Those sinners were become desperate and incurable and now the Lord sets upon them with direful judgements and consumes them that so all the Nations round about might hear and fear and doe no more so wickedly 3 Incorrigible sinners are cut off by the Pestilence God had used all means to reclaime this People but all in vaine therefore now they must dye for it So true is that of the Apostle The wages of sin is death Rom. 1.31 6.23 Sin and Death came into the world together Gen. 2.17 Dan. 9.11 Rom. 5.12 How blind then are the Socinians that can finde no place in Scripture where it is said that death is the punishment of sin 4 What God hath decreed shall certainly be effected Though we cannot bring it to pass yet he can and will whether it be for the overthrow of the wicked as here or for the comfort of the godly The counsel of the Lord shall stand and the thoughts of his heart unto all generations Men may plot and contrive wayes to overthrow the Doctrine and Discipline of Christ but these devices and counsels of men shall not stand it is the counsels of the Lord only that shall abide Psal. 33.10 11. VER 10. And a mans Uncle shall take him up and he that burneth him to bring out the bones out of the house and shall say unto him that is by the sides of the house Is there yet any with thee and he shall say No then shall he say Hold thy tongue for we may not make mention of the name of the Lord. WHat the Prophet had exprest somewhat obscurely in the precedent Verse he sets down more fully and clearly in this viz. That the Pestilence should be so dreadful that it should destroy whole Families insomuch that there should not be living men enough to bury the dead There should neither be Father nor Mother Brother nor Sister Son nor Daughter left alive to doe the last office of Burial for them but a mans Uncle or Kinsman must doe it for him else hee may lye and rot above ground This shews what great desolation the Pestilence had made amongst them that the Uncle or nearest Kinsman to whom the right of succession to the Inheritance belongs must bee constrained to burn the Body that so he might carry the bones out of the house with more ease This was servile work and belonged to mercenary men appointed for that purpose Ezek. 39.14 but for want of such ordinary Officers to doe it the Kinsman must doe it So that in this Verse we have 1. An Amplification of that great desolation which the Pestilence should make amongst them it should be so terrible that it should destroy whole Families and cut off those ordinary Officers which were appointed to bury the dead insomuch that the next Kinsman must be forced to doe it neither shall he doe it in an ordinary way but he must burne his bones Calvin and others make the Uncle alone to be both the burner of the dead and the burier of his bones they read the words thus His Uncle shall take him up and burne him that he may carry the bones out of the house This reading seems to be most genuine and agreeable to the Text and context setting forth the dreadful hand of God upon them in that the Pestilence should be so fierce that they should want ordinary Officers to bury the dead Q. But how are they said to burne their dead when it appears both by the Old and New Testament that the Jewes did bury their dead Gen. 23.4 49.31 50.5 25 26. Mat. 8.21 22. Joh. 19.41 42. A. It is true usually they did bury their dead in times of Peace but in times of Warre they sometimes did burn their dead as they did Saul and his Sons to prevent further abuse which might be offered to their bodies by the Philistims 1 Sam. 31.12 13. so in times of great contagion to prevent stench and further infection they burnt their dead as in the text They might also burne them to cleanse the house which was fallen to the Kinsman from legal uncleanness by the dead Numb 19.14 Hence we read of their Vespillones and Polâ—inctores their buriers and their burners of the dead and so had the Gentiles and the Romans they burnt their dead to ashes and put their ashes into Urns as appears by Virgil Ovid and others and Pitchers of Gold Silver Brass or Marble with great care and ceremoniousness These Iewes being themselves Idolaters did symbolize too much with Heathens and Idolaters in this thing 2 Here is the reason why
sleeping in our beds yet then are they pleading for us Hereby wee evidence our election and lay up a good foundation for the time to come though Christ alone be the foundation fundamental yet good works may be a foundation evidential 1 Tim. 6.19 1 Ioh. 3.14 Obadiah proved that hee truly feared God because he hid the persecuted Prophets of God and fed them in a time of danger 6 Thou shalt be eternally blessed Psal. 41.1 Prov. 14.21 Mat. 5.7 25.34 35. it is the way to the Kingdom though not the meritorious cause of reigning there This will help to loosen our affections from the earth wee must shortly part with all these things below now our parting with them before hand to pious uses will make our last parting with them more easie to us as the Apostle said I dye daily his daily trials were as so many petty deaths unto him so our daily giving will make us daily see the vanity of these things and make our affections dye to them The way to Heaven it is an high hard long way it is up-hill and wee had need to unburden our selves of this thick clay When one asked a good man why he gave away his money so freely his answer was Ut levius ascenderem scalum Iacobi Thus we see there is no loss in Works of Mercy as the unmerciful unbeleeving world imagineth for one penny we give we shall have that as will be equivalent to many Hence bounty to the Poor is called sowing of seed 2 Cor. 9.10 the Husband-man for one Seed that he sowes hath twenty thirty forty c. or more again 2 Though the Seed be hidden with Clods for the present and seeme to dye yet at last it ariseth again with great increase to the Sower Eccles. 11.1 2. 3 As men sow so shall they reap if they sow sparingly they shall reap sparingly if liberally they shall reap liberally 4 The Husband-man doth not sow all his Seed in one place but some here some there so wee must disperse our charity and give a portion to seven and also unto eight 5 The only way to preserve our Corn is to sow it for if it be kept in our Barns and Garners it rots and perisheth but if it be cast into a fit ground it multiplies Riches are lost by keeping and kept by spending on the poor and if Idolaters will lavish gold out of the Bagge and spend their choysest treasures on Idols and Images and if the Israelites could part with their Gold and Ear-rings to an Idol that could not help them nor thank them Exod. 32.3 then surely we should spend freely on the living Images of Christ especially since they can help us by their Prayers and glorifie God in the use of that we give them Let us therefore abound in this work of the Lord for as much as wee know our labour is not in vain in the Lord. How abundantly was the Shunamites kindness to the Prophet Elisha recompensed 1. By the gift of a Son after long barrenness 2. By restoring her Son to life again 2 King 4.16 3. By fore-warning her of a famine approaching 2 King 8.1.4 4. By directing her to the King in such a season that she recovered her Land so good it is to have an interest in the Prayers and affections of Gods Messengers This Duty though excellent yet meets with much opposition though it be well-pleasing to God yet it is unpleasant to most men which hath made them invent so many shifts and excuses to save their purses As 1 Obj. I have a Family a Wife Children Servants and Kindred to provide for c. Answ. 1. Wicked men are called absurd unreasonable men 2 Thes. 3.2 and not without reason for see what illogical Logick they here produce because men have Families to provide for therefore they cannot or rather they will not do good to any other We read of many that had great Families and yet were very merciful men as Abraham Iob David The Macedonians had Families to provide for yet they releeved others beyond their ability 2 Cor. 8.3 though they had but little themselves yet out of that little they were willing to give somewhat I have read of one Mistris Owen of Islington that had two and twenty Children yet in her life-time shee built an Hospital and gave fifty pound per annum to it she built a Free-School and gave a good stipend to it and gave two thousand and five hundred pounds to other pious uses The Lord Harrington had but one thousand pound per annum which was but a mean estate to maintain a Lord and his followers yet out of that hee spared one hundred pound per annum for pious uses 2 By discreet giving you provide Gods blessing for your Children which is the best portion Psal. 112.2 3 5.6 as you have succoured others so God will raise up some to succour yours David speaking of his own experience tells us that he never saw the righteous forsaken nor his seed beging their bread Psal. 37.25 such giving is no hindrance to us or ours but brings a blessing on what we have Hence the Lord commands his people to leave some gleanings for the fatherless and the widow Why so That God may bless thee in the work of thy hands Deut. 24.19 20. all thy carking and caring is but lost if God give not his blessing many have scraped abundance of pelf together for a prodigal Heir that hath in a trice consumed all Men know not who shall bee their Heirs the riches of the wicked are laid up for the just yea many times a mans enemies have been his heirs 3 Many are single and have no Families to provide for and yet are as hide-bound to any pious uses as any others and therefore this is but a meer pretence and fig-leaf to hide their miserable mindes withall 2 Obj. I have nothing to give but what I get by my labour Ans. The Apostle expresly commands such to give Ephes. 4.28 Hast but a farthing give that the poor Widow that had but two mites which make a farthing is commended by him who looks not so much at the gift as at the good will of the giver Mark 12.41 42 43. if we have but an handful of Meal and a little Oyl yet Gods Elijahs must be releeved with it 1 King 17.12 All that doe not receive should give the Servant the Day-laborour the Artificer c. should spare somewhat for the poor the Servant that hath none to maintain but himself may better spare somewhat for the poor than many House-keepers 2 If God have not given thee ability to doe good yet if thou hadst means wouldst thou bee liberal why then know that if there be in thee a willing mind God will accept of the will for the deed and of the Affection where there is no ability for present Action and if thou hast nothing else yet Da lachrymalam give a tear 3 Obj.
is Of whom doth the Prophet here complain whether of the Rulers or of the people Answ. Of both 1 Of the people They hate him that reproveth in the gate that is they hate the Judges who executed judgement in the gate they hate him who thus censureth and judgeth them for their sin for there is a double reproof 1 A civil reproof given by the Magistrate his just sentence upon the wicked is a real reproof of his wickedness and that Magistrate which faithfully and impartially thus reproves men in the gate must look to bee hated by the wicked of the world so was Iob that renowned Magistrate Iob 30.1 10. 2 And most genuinely it is taken for spiritual reproof by the Prophets who were wont to reprove open sins openly They hate him that reproves in the gate that is in the public and open Assemblies for the gates of the City were places where usually was much concourse of people Prov. 1.21 and 8.3 There the Judges kept their Courts of Judicature and erected their seats of Judgement for the administration of Justice and determining of causes as appeareth Gen. 34.20 Deut. 21.19 and 22.15 Ruth 4.1 Iob 5.4 and 29.7 Psal. 127. ult They had Justice in the gates 1 For the ease and convenience of the Citizens that they might follow their suits without impediment to their other affairs 2 That Country-men might have justice easily and freely before they entred the City 3 That the Judges might take heed of doing unjustly since they had so many to see and hear what they did 4 To shew the equality and indifferency of Justice from which none were excluded but as the gates of the City were open to all to go in and out at pleasure so should the Courts of Justice 5 To intimate that the chiefest strength of Cities and safety of States doth consist in the due execution of Justice which is as gates and bars against sin and wickedness Take away this and gates of brass cannot preserve a City from destruction Here sometimes the Prophets did preach Gods word and publish their Prophesies to the people either in the gates of the Temple as Ier. 7.2 or in the Gates of the City as Ier. 17.19 20. and 19.2 and 22.2 and 26.10 2 Here is an Aggravation of their sin They abhor him that speaketh uprightly or that speaketh what is sincere and right that is in plain English they abominate that man and abhor that Minister that faithfully declares the counsel of God unto them without halting or halving and this is made a Periphrasis of a faithful Minister hee is one that doth not blend nor mix the word of God but hee delivers his will plainly and sincerely to his people They hated the Iudge but they abhorred the Minister now abhorrency is the height of hatred The people could not bear the censures of their Rulers but neither Princes nor people could indure the plain and powerful reproofs of the Prophets and therefore the Prophet here chargeth the Judges and the great ones more especially as appears by the context verse 7.11 12 15. for hating the Prophets which reproved them in the gates These great ones had acted their unjustice openly in the gate and for any one to bee so bold as to come there and reprove their unrighteousness they could not bear it Great men love to live as they list they love not bands of restraint they must do what please themselves with a non-obstante without controle Though they do unjustly yet none must tell them of it for they have eyes but they neither can nor will see they have ears but they will not hear for their hearts are hardened to their own destruction Isa. 6.9 10. OBSERVATIONS 1 Open sinners must bee openly reproved Those that sin before all must bee reproved before all that others may fear 1 Tim. 5.20 These Judges who acted unrighteously in the gate must bee reproved by the Prophets in the gate 2 Obs. It is a sad aggravation of mens sins to hate those whom God hath authorised and commissioned to reprove them for their sins To lay snares for him that reproveth in the gates Isa. 29.21 To devise devices against plain-dealing Ieremies and with Ahab to hate Gods faithful Micaiahs and to seek their death and destruction who labour to bring us to life and salvation is the heighth of wickedness Gen. 19.9 1 King 22.24 26. Ier. 38.6 Matth. 14.3 Act. 7.54 and 9.29 Truth breeds hatred and light is irksome to the sore eyes of wicked men They draw the Curtains and cannot endure the light that reproves them and it is worth observing that the viler men have been the more they have hated plain reproofes as the Sodomites Pharaoh Ahab Herod c. they were all reprehension-proof But the better men have been the more submissive to reproofs as David when Abigail stopt him on one hand and Nathan on the other hee blesseth the one and loves the other So Hezekiah when the Prophet Isaiah told him that hee must lose all hee receives it meekly with a Good is the word of the Lord which thou hast spoken Isa. 39 ult So Constantine and Theodosius how tractable and submissive were they to the Ministers of Christ when the Roman Caesars most of them persecuted to the death such as opposed them in their Tyrannical practises they were punished as seditious and troublers of the State that did in the least trouble them for their sins And this is the great sin of England and bodes some judgement approaching that we cannot endure a plain-sound-soul-searching-Ministery wee must have smoothe things or nothing Isa. 30.10 The Idolater must not be told of his Idols the superstitious man of his ceremoniousness nor the incontinent man of his Herodias c. Men love such as will daub over their vices and give them such service or starvis as will not bite them Missa non mordet It is observed that the French Reformed Churches some years before that bloody massacre did affect a frothy flashy kinde of preaching not regarding that which touched the conscience Whether this be not our case let the Reader judge VERSE 11. Forasmuch therefore as your treading is upon the poor and yee take from him burdens of wheat yee have built bouses of hewn stone but yee shall not dwell in them yee have planted pleasant Vineyards but yee shall not drink of them WEe are now come to a third sin for which the Prophet reproves this people and that is for Oppressing the poor and this was more peculiarly the sin of their Rulers and Grandees They that should have been the keepers of the Law they were the greatest breakers of it they that should have been the Vindicators they were the Violators of it The Prophet therefore strikes not at the foot viz. the common-people but he strikes at the head from whence all disorders descended unto the body In this Verse we have 1 Their Sin 2 Their
6 God oft retaliates men and pays them in their own kind God will spoyl those that spoyl his people Isa. 33.1 Hab. 2.8 Woe unto thee that spoylest and wast not spoyled and dealest treacherously and they dealt not treacherously with thee when thou shalt cease to spoyl then shalt thou be spoyled He speaks here of the cruel Assyrian who spoyled Gods people causelesly and unprovoked and dealt treacherously with those that offered no such measure unto him God will retaliate such in their owne kind and when they have done spoyling others God will raise up the Chaldeans who shall spoyl them God usually raiseth up some to deal hardly with those that deal hardly with his people These Rulers here trod upon the poor and now the Lord raiseth up the Assyrian to trample on them They built their houses upon the bones and ruines of the poor and now they lose them So true is that Iob 20.22 The hand of the wicked shall be upon him viz. to oppress and spoyl him who had spoyled others before But of Retaliation see more on Amos 6. ult 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 IN this Verse we have a Reason why the Lord would bear no longer with this people viz. because of their obstinacy cruelty bribery and unrighteousness and because the high and lofty ones of the world are apt to contemn the poor plain Prophets of the Lord and to sleâ—ght their Message and say to Gods Amoses you wrong us for we are not the men that you take us for therefore the Prophet brings in the Lord himself saying I know your manifold transgressions and your mighty sins q. d. Though you act your wickedness never so secretly and hide your oppressions and palliate and put glosses on your unrighteous practices before men yet nothing is hid from mine eye I understand your thoughts afar off and know them before you think them your words before you speak them and your works before you doe them Psal. 139.1 2 3 4. So that however you may deceive men with your pretences of Law and Equity yea and deceive your selves too yet you cannot deceive me for all things are naked to mine eye The Prophet having to doe with stubborn Sinners to make the threatning the more ponderous and effectual he brings in the Lord himself saying I know your wayes and your wickedness you think your selves Lords Paramount and none may question you or say unto you what doe you But you must know that there is a Lord above you and a greater than you to whom you must certainly and suddenly give an account The Prophet sets down the Sins of these great ones especially 1 Generally and in the lump 1 They were for Number Rabbim many 2 For Nature Gnatzumim great and grievous Their sins were not secret infirmities but great and crying enormities so hideous that they were no longer to be endured or born and therefore the Holy Ghost multiplies words the better to work upon them They were guilty of Transgressions manifold transgressions Sins and mighty sins The word which we render Transgression signifies a proud transgressing of Gods Law and a malicious rebelling against God Psal. 5.10 The word Guatzumim signifies both mighty in strength and many in number Such were the sins of this people they were for number numberless and for nature grand and grievous habitual chronical sins They were such as admitted of all manner of aggravations 1 They were multitudes they were three transgressions and four oft so called Amos 2.4 6. i e. they were exceeding many and manifold for so the number seven is oft used in Scripture for many as Levit. 26.24 Eccles. 11.2 they abounded with Idolatry Oppression Unjustice Security c. 2 All these were acted in a time when God was powring Mercies upon them saving them by the hand of Ieroboam the second and giving them Victory over their enemies 2 King 14.25 27. now these are called strong Sins either because they cried strongly for punishment and did as it were bind Gods hands that he could shew them no mercy or rather because they were committed with a stiff and stubborn mind strongly bent upon sin and wickedness drawing on iniquity with the cords of vanity and sin as it were with Cart-ropes Isa. 5.18 they were wilfully set on sin and did use all means to draw it to themselves 2 He sets down their sins particularly specifically and as in were by retail 1 They afflict the just 2 They take bribes 3 They oppress the poor 1. They afflict the just whom they should have defended This Sin was written in Capital Letters as it were on their fore-heads and therefore they are so oft charged with it The word Tsorer signifies to bind one hard together as we doe an enemy and straiten vexe oppress and afflict one So Psal. 129.14 Many are they that afflict me from my youth God hath cut their cords 2. They take a bribe viz. to pervert Justice contrary to Gods express command Exo. 23.8 Deut. 16.17 and it is made the badge of a wicked man to doe so Prov. 17 23. they condemned the poor innocent man that could not bribe and absoâ—ved the wicked rich man that could bribe well Thus they justified the wicked and condemned the just both which are an abomination to the Lord Prov. 17.15 The word which we translate a Bribe signifies a Ransome these mercinary Judges put Malefactors to ransome themselves with money and to pay a rate for their redemption E. G. If one had killed a man it was but paying a Ransome though the Law say no Ransome shall be accepted for such a sin Numb 35.31 and he was quit So if any were accused for Theft Adultery Witch-craft c. it was but bribing lustily and they were presently acquit and pronounced innocent thus instead of punishing them with death for their sins they onely fined and merced them They turn aside the poor in the gate from their right The Judges sate in the gate to do Justice as I have shewed before vers 10. yet even there they perverted Justice They oppress the poor in the gate i. e. in the publick judgement which was exercised in the gate In open Court they perverted the cause of the poor either by a corrupt stating of the case or concealing the merit of the cause or by delays c. The good man trusting to the equity of his cause is cast and for want of a bribe which the rich man brings is non-suted Thus their Fountains did run poyson their Courts of Justice were Courts of Injustice and their Courts of Equity courts of Iniquity and therefore the Lord is now resolved to bear no longer with them but even to destroy them OBSERVATIONS 1 Hardned incorrigâ—ble sinners are not worthy of a reproof And therefore the Lord here turns his
confounded in Scripture and used promiscuously one for another 2 Here is the effect of their prudence They shall keep silence 3 Here is the time when they shall keep silence it is In that time viz. in that time of Israels obstinacy and in that time when God shall punish them for their obstinacy and give them up into the hand of the Assyrian for a prey for he speaks not of present but future evils and therefore it is not in hoc but in isto tempore it is not in this but in that time 4 Here is the reason of their silence and that is because it is an evil time both in respect of the evil of sin and of the evil of suffering 1. They were evil times in respect of the evil of sin All manner of sin in all manner of persons abounded both in City and Country Sin was come to that height amongst them that it was dangerous to speak truth unto them yea they silenced the true Prophets and commanded the Amos to bee gone and molest them no more with his preaching They hated reproof they afflicted the just and opprest the poor therefore the Prudent shall keep silence 2 The times were evil in respect of the evil of Punishment for where the evil of sin goes before the evil of punishment alwayes follows The Sword Plague Famine should all pursue them and if they escaped one of those evils yet another should arrest them vers 19. In both these respects times are called evil in Scripture Ier. 18.11 Ephes. 5.16 2 Tim. 3.1 though the latter seems here to some to be the most genuine it is a time of evil viz. of punishment of great misery and desolation so the word is oft used for the evil of punishment Psal. 37.19 Ier. 15.11 Micah 2.3 therefore the prudent shall be silent before the Lord and not once murmure against his just dispensations 3 Others but not so properly make the words to be a commination of a punishment q. d. Since you will not hearken to the counsel of my Prophets but shut your eyes against the light hating to be reformed and abhorring such as speak truth unto you vers 10. therefore I will punish you with the silence of the true Prophets Ezek. 3.26 and other pious men they shall bestow no more counsel in vaine upon you since you are snarling Doggs my holy things shall not be given to you Mat. 7.6 but I will leave you to Sycophants and Flatterers that shall daub over your sins and lead you blind-fold to destruction They could not endure sound Doctrine and therefore they should be fed with lies for that pleased them best There is hope of good when good men speak their lips will disperse knowledge Prov. 15.7 but when a people shall delight in none but fools and flatterers their ruine is not far off 4 Others thus their enemies shall be so Tyrannical and cruel that it will be their prudence not once to mutter but silently keep in their grief to themselves lest if they complained they should exasperate their enemies and so be worse used This is an ancient Gloss but not so genuine 5 These times were evil times for even the Rulers of the people were unruly and corrupt both in doctrine and manners They were grown so violent and virulent that they would neither hear nor bear a reproof they sought his death who sought their life and threw dirt in his face who shewed them the glass if any reproved them they wrested and misinterpreted all their sayings devising devices against them to destroy them They were come to that height of sin that the malady was too strong for the medicine and good counsel could doe them no good it was but casting Pearls before Swine which would be trampled under foot and lost the more they reproved them for their Bribery Oppression Idolatry and cruelty the more they enraged them and therefore the prudent shall keep silence since it is such an evil time This sense suits best with the context ver 10 11 12 13. Q. But must not Ministers speak against Sin for fear of bringing themselves into danger nor speak against the evils of the times unless they be sure to be free from suffering Ans. Ministers are bound by their Office to witness against the worst of evils in the worst of times so did the Prophets so did the Apostles A Minister must not presently give over his Ministery or forbear reproof because of some approaching danger yet he may be silent and forbear reproof when those sins have been sufficiently witnessed against already and men sin not for want of light but desperately against the light in such a case we have no reason to run our selves upon danger and therefore our Saviour bids us let such alone Mat. 15.14 when we see that our reproofs doe but exasperate and harden we may yeeld for a time and reserve our selves and our exhortations for better times when mens passions are qualified and they will hearken to us so that this makes nothing for Court-Parasites and Time-servers who under pretence of Prudence live like dumb Doggs never once barking against the Idolatry Superstition Apostacy and prophaneness of the times for fear of displeasing the Grandees of the time they dare not pray for Sion nor speak in defence of Gods Cause and People for fear of suffering This is so farre from prudence that it is the greatest imprudence in the world for any man for fear of mans wrath to run into Gods displeasure and to avoyd Temporal pains to run into eternal Christ will be ashamed of such as be thus ashamed of him and his truth before an adulterous Generation Mark 8. ult Rev. 21.8 Obj. Tyrants threaten me Ans. And thou must learn to contemne their threatnings He is not fit to be a Minister of Christ that cannot suffer as well as doe for him Every Minister is or at least ought to be a Souldier of Christs now a Souldier must not be a whining Milk-sop but a hardned seasoned peece 2 Tim. 2.3 Necessity is laid upon us and woe to us if we preach not the Gospel 1 Cor. 9.16 When God commands us to preach and man forbids the Apostle in this very case tells us that it is better to obey God than man Acts 4.19 5.29 It is no dishonour to the Kings on earth to see the King of Heaven served before them yea the worse the times are the more should the zeal for Gods glory consume us When Lot saw the wickedness of Sodome his righteous soul was vexed from day to day with their aâ—ominations No prudent man can be totally silent when hee sees his God openly dishonoured as we see in David Nathan Michaiah Paul c. The Prophet therefore speaks not here De jure but De facto not what men should doe or not doe but he rather intimates such was the iniquity of the times and the malice of those in authority that De
things grew to extremity and observing that all the fruits of the earth both Corn and Grass were like to be suddenly consumed by the devouring Locusts and so a fearful Famine would come upon the Land he betakes himself to his Prayers as the best remedy against such a malady 1 King 8.37 he deprecates the Judgement and prevails So that here is 1 The Judgement threatned and that is the Famine one of Gods sore Judgements Ezek. 14.21 2 Here is the means that was used for the stopping of the execution of it and that was the prayers of the Prophet and other good people This Prayer is Argumentative it is short but sweet little in words but full of matter little for quantity but full of faith as appears by the speedy answer and the good effect which it had God delights not in babling or multiplicity of words Eccles. 5.2 it is the faith and fervour of the Person praying and not the bare words which God regards The Prophet useth two Arguments to move the Lord to shew mercy to them The first is drawn from the Covenant of Free-grace which God made with his people it is Iacob that is in distress by whom shall Jacob arise q. d. I plead not for Babylonians Aegyptians Assyrians or any barbarous Nation that know thee not but my suit is to thee in the behalf of thine owne Church and chosen it is for Iacob thine inheritance which is near and dear to thee that hath made thy servant thus bold to speak unto thee Psa. 105.6 135.4 Isa. 19. ult Ier. 2.14 Remember O Lord thy Covenant made with Abraham Isaac and Iacob spare thy people pitty thine inheritance there is nothing works more upon God than the remembrance of the Covenant of Free-grace which he hath made with his people he delights in that Deut. 7.9 12. and therefore the Saints so oft urge it Exod. 32.13 Psal. 74.20 By Iacob here is primarily meant the ten Tribes or the Israelites which were the posterity of Iacob though Iudah be not totally excluded for Amos oft glanceth at them also Amos 2.5 6.1 A second Argument is drawn from the shattered sad condition which this People were in they were little very little and low O Lord forgive I beseech thee by whom shall Iacob arise for he is small He is small and low in Men in Spirituals and Temporals in Church and State Money in Spirituals and Temporals in Church and State Strength in Spirituals and Temporals in Church and State 1 They were little and low in Temporals both in Number Riches and Power they were much impaired and wasted by various calamities of Sword Famine and Pestilence as appears by chap. 4. 2 King 14.26 when Ieroboam the second came to the Throne the Lord saw that the affliction of Israel was very bitter for there was none shut up or left nor any helper in Israel 2 They were low in Spirituals in Ahabs time the Worship of God was generally corrupted his Truths despised his Ministers persecuted 1 King 18.4 and such a general face of Idolatry had over-spread the Land that Elijah complains he was left alone 1 King 19.10 and in the ninth verse of this Chapter the Lord threatens to lay their Sanctuaries wast and that they should have a famine not of Bread but of the Word of God chap. 8.11 12. Thus the Prophet pleads not Iacobs merit but Gods mercy and free-grace so much the original word imports to be favourable and propitious to spare and pardon The word is often used in the Law for forgiveness upon oblation and intercession made by the Priest Numb 14.19 Levit. 4.20 26 c. Psal. 25.11 He first beggs for pardon of their sin for he knew right well if the cause were removed the effect would quickly cease Neither doth he plead Iacobs excellency but his misery to move the Lord to shew him mercy q. d. Consider O Lord the low and sad estate of thy people they are low in Temporals and low in Spirituals and few in number and if thou still goe on thus with thy Iudgements all must perish and there will be none left to praise thee if thou shouldst enter into judgement with thy Servants there were no abiding Bâ—ut as it is the glory of a man to pass by an offence so it will make much for thy glory to pardon and pass by the sins and transgressions of thy poor afflicted people It makes not for thine honour nor doth it suit with thy nature to afflict the afflicted nor to oppress the oppressed Hold then thy hand spare thy People and pitty thy distressed flock Thus this good Prophet did commiserate their condition and intercedes for the life of those who sought his death it is true he had plainly and powerfully reproved them for their sins according to his place and calling yet that they might see he did nothing out of hatred but by office and command from God not out of passion but out of compassion to them he now prays for them and prevails By whom shall Jacob arise Or who shall raise Iacob or how should he subsist if thou still pursue him with thy Judgements The Original word Kum hath many significations which hath caused these various lections it signifies to arise to stand to establish and abide Some render the word Transitively for to raise Who shall raise Jacob i. e. who shall raise and restore him and make him happy in the enjoyment both of Temporals and Spirituals Thus the sense is the same take it which way you will By whom shall he arise The Prophet could not see who should effect this and therefore he asketh the question By whom shall he arise he could discerne no visible means how the weakness of Iacob should be strengthened and the lowness of Iacob be exalted and therefore he goes unto God by Prayer As when the enemy is high we are apt to question who shall bring downe these Gyants these sons of Anak these great Zanzummims of the world for they are high and mighty So when the Church is low and lies in the dust our unbelief is apt to question its arising By whom shall Jacob arise for he is low OBSERVATIONS 1 Afflictions are a means to bring us to God When all the fruit of the Land was almost devoured now comes Praying Spare Lord. We are all too like Ioab in this Absolom sent twice for him but he would not come at last he set fire on his Corn fields and then Joab arose and came 2 Sam. 14.30 31. Hence the Lord takes it for granted that in our affliction we will seek him diligently Hos. 5. ult and so they did Hos. 6.1 and so did the Woman of Canaan Mat. 15.22 and the Prodigal Luke 15. and Iehosaphat 2 Chron. 20.12 and David Psal. 120.1 and Paul 2 Cor. 12.9 2 In Gods Ministers there must be a due temperature of sharpness and sweetness of severity and mercy They must have a holy anger against
to condemn men Christ himself had not been innocent As for the godly they are of those who are peaceable in Israel they are endued with the wisdome which is from above which is first Pure and then Peaceable Jam. 3.17 they are peaceable in themselves and are Peace-makers and Peace-preservers they are for Peace Ecclesiastical Political Domestical they are for all manner of Peace save peace with sin Peace and Piety Peace and Truth is their hearts desire Zach. 8.19 Heb. 12.14 the Gospel like a Sword divides between men and their sins and so breaks worldly wicked peace Mat. 10.34 35. but establisheth internal real solid peace I came not to send Peace but a Sword Christ speaks not of the effect but of the event of the Gospel not what the Gospel procures properly Et per se but Accidentally when it meets with wicked mens corruptions not what it works in the faithful but in the unfaithful The Gospel in it self brings that peace which passeth all understanding to such as submit unto it but wicked men opposing it make the tumult and division and therefore it is they and not the Gospel that must be blamed Real godly men that walk up to their Principles and Priviledges are the Blessings of a Land the Pillars of a Nation the Beauty and Bulwarks of the places where they live They keep Islands from destruction Iob 22. ult and therefore they cannot truly be called the destroyers of them As Sampsons strength lay in his hair so the Governours of the Nation shall say that in the inhabitants of Ierusalem is our strength Zach. 12.5 It is ignorance and prophaneness which makes a people rude and rebellious but where Religion comes in the power of it and men obey not for fear but for conscience sake there are no better Servants and Subjects in the world none more faithful to their trust none pray more for their Governours nor pay their dues more freely and fully to them These are they that will venture their Lives and Estates for their honour when such as serve them for their owne ends will leave them and forsake them Yet lest any should think me singular take the testimony of one that as the times goe may passe for many Be tender over good men saith Doctor Gauden these are those that shall see Gods face in glory and so are more fit to enjoy the favour of Kings on earth These are they that best know the duty honour and fidelity they owe to Majesty and make a conscience to pay it because it is a point of holinesse so to doe These are the Propugnacula munimenta regni Ecclesiae as was said of St. Ambrose the strength honour and security of Church and State under God and his Majesties care and pious providence these are in some sort the Tutelares genii Protectors of his Majesties Person health wealth life Queen Crown and Posterity whilst they daily lift up pure hands and holy hearts to the God of Heaven for his Majesties safety and happinesse These are like Moses and Elias the Chariots and Horse-men of Israel These have power with God by their Prayers counsel and good examples they lye in the gap and hinder the inundation of Sin and Iudgement To these we owe under God the enjoyment of our peace plenty safety and religion and of the blessing of blessings temporal a pious and gracious Prince Thus fully and truly the Doctor so that it appears on all hands that Gods people are not the Troublers but the Pillars and peaceable ones in Israel this will yet further appear if we consider these four things 1 Their Principles 2 Their Titles 3 Their Prayers 4 Their Practices 1 Sedition and conspiracy is against their Principles they are taught to fear God first and then to honour the King as his Vice-gerent on earth They obey not for fear as wicked men doe but for conscience sake as they give unto God what is Gods so they give unto Caesar what is Caesars It is the want of good Preachers saith Bishop Latimer that is the cause of Rebellion if there were good Bishops saith he there would be no rebellion it is ignorance that breeds rudeness and rebellion as we have seen in the Welch Irish c. Light and Grace take away that ferity cruelty and turbulency that is in our natures it makes the Lion and the Lamb to dwell together in peace Isa. 11.6 7 8. Inordinate love of the World is the great make-bate of the World now Grace loosens mens hearts from the world makes Abraham to part with his owne right to Lot though he were superiour to him in age and place yet he yeelds to him for peace sake Gen. 13.8 9. and Christ himself lest he should give offence to others paid tribute to Caesar though he could have pleaded immunity Mat. 17.27 Besides their God is the God of peace Rom. 15.33 2 Thess. 3.16 Christ their Saviour is the Prince of peace Isa. 9.6 the Spirit that dwells in them is a Dove the emblem of peace the Gospel which they beleeve is the Gospel of peace they are endued with the wisdome which is from above which is pure and peaceable the peace of God rules in their hearts and moderates their passions Col. 3.15 so that we need not fear their offending who are so strictly bound against offending 2 The Titles which are given them in Scripture shew that they are men of peace Davids Motto is theirs I am for peace Psal. 120.7 hence they are called Doves not Kites Lambs not Lions Sheep not Wolves and the Church is compared to a Vine not to a Thorn to a Virgin to a Widow to a Worm Isa. 41.14 all which are harmless innocent inoffensive creatures subject to wrong but doe none and this the Churches enemies know right well which makes them so ready to abuse them The Crow will pull wool off a Sheeps back it dares not bee so bold with a Wolf or a Fox 3 It is against their Prayers to be turbulent they pray for the peace of Ierusalem and for the peace of the places where they dwell Ier. 29.7 whilst others are drinking Healths and breaking the Kings Lawes by their debauchery these are praying for Kings and for all in authority under them that by their means we may live in godliness and peace yea so farre are they from creating troubles that by their Prayers counsel and good example they keep many troubles and disorders out of a Land 4 It is against their Practices Their practice is to bless them that curse them to pray for them that persecute them to doe good to them that hate them and to preserve their lives who seek their deaths as Bradford did by Bourn If their enemy be hungry they feed him if naked they cloath him and so heap coals of fire upon his head Rom. 12.20 Besides in the places where they dwell they labour to suppress Sin and to promote Piety and this