Selected quad for the lemma: law_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
law_n	apostle_n	sin_n	transgression_n	5,988	5	10.4357	5	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A45333	An exposition by way of supplement, on the fourth, fifth, sixth, seventh, eighth and ninth chapters of the prophecy of Amos where you have the text fully explained ... : together with a confutation of Dr. Holmes, and Sir Henry Vane, in the end of the commentary / by Tho. Hall ...	Hall, Thomas, 1610-1665.; Homes, Nathanael, 1599-1678.	1661 (1661)	Wing H431; ESTC R18972	450,796	560

especially seek God who is the fountain of goodness that you may live indeed Judicious Calvin following the Chalde Paraphrase renders it Seeke beneficence at salva reverentia tanto viro dignissima I conceive this Exposition to be too strait for by seeking of good is here properly meant seeking of God as appears by comparing this place with vers 4 6. To seek God is to seek good and to finde life for with him is the fountain of life Psal. 36.9 2 I do not find the word Tob to signifie beneficence in any place of Scripture but it is rendred good pleasant profitable fair sweet joyous all which are very desirable things and therefore should quicken our endeavours after them 3 Yet I deny not but beneficence may be one branch of that good which is here called for seeing they had been given to violence and rapine now he calls upon them to return and by beneficence and works of mercy to break off their trade of cruelty and to seek God and all manner of good contained both in the first and second Table that so they might live 2 Here is a Prohibition Seek not evil any longer to which you have been addicted for so many years Amos 2.4 If you will be mine saith the Lord you must give your sins a Bill of divorce for no man can serve two such contrary Masters Shun evil i. e. all manner of sin without exception for Sin and Evil are Synonyma's in Scripture Rom. 7.19 20. that which the Apostle calls evil in one verse he calls it sin in the next Sin is truly called evil 1. Formaliter per se. 2 Effective 1. It is evil in its owne nature it is a transgression of Gods Law and is directly opposite to him who is the chiefest good 2. It is the cause of all the evil of punishment both in this life and the next Rom. 6 2● Sin is the cause of Gods Wrath and Gods Wrath brings destruction and misery with it so that sin being Causa causae must needs be Causa causati 3. It comes from the Devil that evil one and leads to him and so may well be called evil 1 Job 3.8 3 Here is a double promise to incourage them to set upon the duty 1. You shall live of which before vers 4. 2. The Lord of Hosts will be with you if you will but return and bring forth fruits meet for repentance you shall be secured from wrath to come and received into Gods favour he will dwell in the midst of you and bless you There is an Emphasis and weight in that little word So Seek good and not evil and when you are so qualified fitted and prepared by holiness for communion with an holy God and your wills are made conformable to Gods will then he will be with you by his Wisdome to direct you by his Power to protect you by his Mercy to pardon you by his goodness to provide for you so as you shall want nothing that may be for your good according to those precious promises Levit. 26.12 13. 1 King 6.13 Psal. 84.11 Thus when the people were called to the Passeover they are commanded to prepare themselves and so to come 2 Chron. 35.6 4 Here is the manner how the Lord will be with them and that is Even as yee have spoken q. d. you boast and brag that you are my people my peculiar my inheritance my Children and that I will direct you defend you and provide for your safety but these are but your owne vaine dreams and delusions for you cannot be my people so long as you walk contrary to my commands persecuting my Prophets trampling upon my Poor hating righteousness and loving iniquity But if you will be my people indeed then walk as becomes my people Seek good and not evil returne sincerely unto me and then the Lord will be with you indeed as you have spoken You shall finde him really present with you to assist and comfort you but till this be done you cannot expect his favour two cannot walk together till they be agreed Amos 3.3 Others read it thus So the Lord shall be with you as you desire q. d. It is your desire and prayer that God should abide with you doe you seek and serve him faithfully and then you shall finde it true that yee have spoken But the former reading is most genuine The sum of all is this Hitherto your life O yee men of Israel hath been a series of iniquity you have followed Idols and evil but not good you have contemned God despised his Prophets despited his Spirit opprest the poor multiplied sin and yet you promise your selves peace and prosperity life and happiness beasting that the Lord is your God and you are his Covenant-people and therefore you need no fear But if you will indeed live then hearken to my counsel Turne from your Idols Worship the Lord in sincerity amend your lives and give up your selves to God walking in paths of piety and obedience before him and then the Lord will be with you indeed and you shall live in his favour for ever OBSERVATIONS 1 The destruction of wicked men is from themselves Hos. 13.9 The fault is not in God for he calls upon them here again and again to return and live and swears that he desires not the death of sinners Ezek. 18.31 32. 33.11 he gives them hopes of pardon if they will but come in and lay down the armes of their rebellion God is not to be blamed it is mens owne wilful impenitency that ruines them 2 Obs. Such as seek God shall find good Before he called upon them to seek God and now he explaines himself and tells them what that is it is to seek good Good is the object of our desires now there is none good but God he only is Essentially infinitely absolutely and independently good all the good that is in the Creature it is finite dependent derivative and is found eminently only in God All the goodness that is scattered up and down in the Creature meets eminently in him so that have him and have all The Devil the World and Sin promise men good but there is no reality in those promises They make golden promises but leaden performances they promise joy but bring forth sorrow they promise liberty but they bring men into thraldome But God is better than his word to his people and doth for them above all that they can speak or think Seek therefore him and you shall finde all manner of good for soul and body for this life and a better and after all changes you shall experimentally conclude with David It is good for me to draw near to God Psal 73. ult 3 Obs. It is not sufficient that we seek good but we must also turn from evil God hath oft joyned them together and we may not seperate them Psal. 34.14 37.27 Isa. 1.16 17. Matth. 3.10 Luke 13.7 8. Ephes. 4.22

are blessings simply considered in themselves but for the abuse of their riches and power 1. In getting wealth by extortion and indirect practises 2. For abusing them to the Oppression of the poor Q Are we not forbidden to revile the Rulers of the People and commanded to give no offence to any and therefore Paul became all things to all men that hee might win them 2 Cor. 10.32 33. Ans. 1. We are forbidden reviling of Rulers Exod. 22. 28. Eccles. 10.20 Acts 13.5 but never reproving of them neither is this an offence given but unjustly taken by them 2. We must distinguish between private reproaches and Prophetical reproofs for a Minister in the name of the Lord to reprove men for their open enormities is no rayling nor reviling but a faithful discharge of that duty which God hath intrusted them with and strictly under severe penalties enjoyned them Isa. 58.2 Ezek. 3.33 1 Tim. 5.20 and all the Prophets with Christ and his Apostles did practice it Now Amos was a Prophet of God and so by vertue of his Office might doe that which a private person who wants that Call may not doe besides he being called extraordinarily he had an extraordinary measure of the Spirit hee knew the projects and practises of these ungodly great ones and so might the more boldly reprove them Hence David calls wicked men Doggs Lions Bulls Psal. 22.12 13.21.22 and Solomon his Son calls wicked Princes hungry Bears Prov. 28.15 and Paul calls Nero a Lion and Christ calls Herod a Fox and Amos here calls them fatted Cowes This downright Prophet being not bred at Court nor coming from the Hall where men use silken words and lofty titles of Honour but coming from the Stall according to his blunt and rustick language he calls a Spade a Spade and such as neglected their duties to pamper their Carkasses he calls Beasts not men q. d. their flatterers look upon them as so many Heroes and Gods on earth but I that have seen their loathsome lusts doe look upon them as so many fat Bulls filthy Swine and unruly Heifers that will not bear the yoke of God 3 To that of the Apostle in becoming all things to all men 1. It was in all lawful things and such as rended to the edification and not to the destruction of any 2. It was only in such things as are left indifferent by the Word of God and in this sence only the Apostle became all things to all men 1 Cor. 9.19 20 21 22. amongst the Gentiles hee walks as one that was not under the Ceremonial Law that he might win them Acts 15.19 20. and amongst the Iewes he observed the Ceremonial Law that hee might not offend them Acts 16.3 18.18 4 It is the favour of men which is gained by flattering and unlawful means which the Scripture condemns Gal. 1.10 Doe I seek to please men then should I not bee the Servant of Christ the Interrogation is a strong Negation q. d. when I was a Pharisee I pleased men and followed their Tradititions but now I desire in singleness of heart to approve my self to God 5 When the favour of men is sought in the first place this cannot stand with sincerity but when it is cast in upon us after a faithful discharge of our duty wee may thankfully and joyfully receive it It is said of Christ that he grew in favour first with God and then with men Luke 2.52 and it was Demetrius his Honour that he had a good report of all men yea and of the truth is self 3 Joh. 12. It is possible for a Christian so to live that he may approve himself both to God and man Christ walked so convincingly that the Pharisees complained that all the world went after him Joh. 12.19 and no wonder since all the world was made by him it is prudence therefore for a Minister so to live and so to act that if it be possible without detriment to the truth and a good conscience he may have peace with all men A free sincere and prudent discharge of his duty is the only way to obtain this Who oppress the poor and crush or bruise the needy q. d. By force and fraud you oppress them and by your might and power you break and bruise those that have no helper This is their daily practice and constant trade asrhe Participle of the Present Tense implies Great Men many times are great Oppressors of the poor which cannot help themselves against them No doubt but they abused the rich by their Bribery and injustice yet since the rich have many friends but the poor is hated usually by his nearest relations therefore they exercise their cruelty on them who have no helper Which say to their Masters bring and let us drink Those corrupt Rulers thought it not enough that themselves opprest the poor but they incouraged such as had authority over the People to fleece and flay them that they might make merry together with their spoyls They call on their Comrades to adde affliction to the afflicted and to oppress the oppressed which is such gross inhumanity and horrid cruelty that the Lord swears in the next verse that he will not pardon it They say to their Masters or Lords of the poor that is to such as have the mastery over them viz. their rich Creditors and Usurers who have and keep them under as their Slaves and Vassals these Rulers say unto them Bring that we may drink that is bring in Money and Presents bring bribes and rewards that we may make merry drink wine and feast with the prey and spoyls of the poor Thus they claw one another in their wickedness saying Bring but Money and yee shall have what yee will especially against the poor and needy we will deliver them into your hands doe you pick their bones suck their blood and use them as you please only bring and bribe well and you may have any thing at our hands against them At feasts they were wont to drink freely Ad hilaritatem non ad ebrietatem for cheerfulness not excess Gen. 43.34 Cant. 5.1 Ioh. 2.10 and therefore by a Synecdoche Drinking is put here for Feasting where there is both eating and drinking yet because drinking of Wine was much used in feasting therefore in Scripture it is oft put for feasting as Isa. 5.11 Ioel 1.5 Amos 6.6 hence the Greeks called their Feasts Symposia compotiationes not eatings but drinkings 1 God wants not Instruments to doe his work if he will have a people taught he can raise up Amos an Herdsman to reprove a bruitish people yea by an Asse hee can reprove the madness of a Balaam 2 Pet. 2.16 Hee usually chuseth the things that are not viz. of any esteem in the eyes of carnal men to confound the things which are of high esteem amongst them 1 Cor. 1.27 28 29. 1 Sam. 2.6 7 8. Psal. 8.2 78.70 71. Matth. 4.18 Caution not that this

dissemble as you doe to my dishonour 2 What must they doe or rather what must they not doe at Bethel why 1. They must transgress viz. the Law of God concerning his Worship 2. Multiply transgressions 3. Bring their Sacrifices every morning 4. Their Tithes at three years end 5. Yet more offer a Sacrifice of Thanks-giving and 6. Proclaim the Free-will-offerings 3 Here is the ground of all their Idolatry superstition and Will-worship for this pleaseth you O yee children of Israel q. d. it is not I that command you so to doe but it is your own rebellious wills that set you on work you love and desire to have it so Come to Bethel Dan Bethel Gilgal were the three chief places in which the Israelites did worship their Idols 1 Dan was defiled with the Idolatry of the golden Calves 1 King 12.29 30. Amos 8.14 2 Bethel signifies the House of God it was the place where God appeared to Iacob and after appointed it for the place of his Worship Gen. 28.17 35.1 Hos. 12.4 but Ieroboam setting up the golden Calves here turned Bethel the House of God into Beth-aven the house of Vanity and iniquity of confusion and misery Hos. 4.15 5.8 10.5 The people had a good conceit of the Holiness of Bethel where God appeared to Iacob this made Ieroboam to set up a Calf there This place formerly was called Luz but upon Gods extraordinary appearing to Iacob there when hee fled from his brother Esau he changed the name and called it Bethel the house of God 3 Gilgal was the key of Canaan situate between Iordan and Iericho this place was famous for sundry services there performed to God there was the Tabernacle and there Sacrifices were offered unto God But now it became degenerate and infamous insomuch that the Lord complains Hos. 9.15 All their wickedness is in Gilgal that was the common sink and sewer where all their Idolatry met and therefore the Lord forbids his People to goe to Gilgal that they might not be tainted with the Idolatry of the place Those Idolatrous Israelites thought it not sufficient to worship the Golden Calves at Dan and Bethel but they would worship Baal and other Idols at Gilgal too so dangerous it is to give way to superstition and false-worship there is no end nor measure with such persons they adde Sin to sin and Idolatry to Idolatry till they come to ruine Multiply transgressions rebellions prevarications by your frequent Sacrifices q. d. Goe on still and persevere in your perverse malicious practises adding sin to sin and one provocation to another that all the world may see your madness and the justness of Gods Judgements on you Bring your Sacrifices every morning for so the Law enjoyned them to offer a Lambe without blemish in Sacrifice every morning and another at evening Exod. 29.39 Numb 28.3 4. under the Morning Sacrifice is included also the Evening Sacrifice but the Prophet expresseth only the Morning Sacrifice to note their diligence and great pains which they took in observing these external Rites they were at it as duly as the morning came And your Tithes after three years or in the third year In the letter of the text it is after three dayes it is an usual Hebraism to put dayes for years as Gen. 24.1 Numb 9.22 Levit. 25.29 1 Sam. 27.7 some understand it of their three solemn feasts appointed to be observed every year by the Law viz. the Passeover Pentecost and feast of Tabernacles in which none might appear empty-handed but certain kind of Tithes were then to be spent Exod. 23.14 15 16 17. Levit. 23. Deut. 16. but the most genuine sense is that which alludes to the Law Deut. 14 28 29. 26.12 for the right understanding of this Law we must know that there was a threefold Tithe paid by the Jewes the first were the yearly Tithes given to the Levites a second Tithe was set apart by the Owners for their journies sacrifices and feastings at Ierusalem thrice in the year and yet there was a third Tithe laid up in store which was distributed among the Levites the poor the fatherless and the widow and this is the third years Tythe here mentioned Now these Idolatrous Israelites the better to colour their Hypocrisie like Apes did seem to imitate this Law that so they might not be wanting in any external duty of piety or charity Q. But since these Israelites did what God commanded in the Law wherein did they fayl Ans. 1. They fayled in sacrifizing to Idols and not to God 2. In bestowing those Tithes on false Prophets which were ordained for the maintenance of the true 3. Though some of them did offer such Sacrifices as were commanded and that to the true God yet they fayled in the place for they should have offered their Sacrifices at Ierusalem where God had set his Temple Deut. 12.5 6. and they goe to Bethel and Gilgal where Idols were set up The sum of all is this Thus saith the Lord in great indignation against you O house of Israel for your provocations since yee obstinately refuse to hearken to me and my Prophets Goe too proceed in your Idolatry and since you are so besotted by Sathan and his Agents as to worship Calves instead of mee goe on and take your fill glut selves with sin and fil up the measure of your iniquity that wrath may come upon you to the uttermost and since you refuse to goe to Ierusalem and Worship mee goe to Beth-aven and worship Devils Goe on also in your Hipocrisie and the Worship which I have appointed to my People that doe yee imitate bring your Morning Sacrifices which are due to me and offer them to your Idols and that which the Law required of you for the maintenance of my Levites and the Poor viz. to lay aside the Tithes of every third year for pious and charitable uses doe yee give that also to your Idols Goe on also and Hypocritically imitate my people in Sacrifices of Thanksgiving and Free-offerings for in these external Ceremonies yee delight more than in internal obedience OBSERVATIONS 1 Ironical and Sarcastical taunting biting speeches may lawfully be used as occasion requires against wicked men Those Stoical stocks the Quakers are against all laughter and against all ingenious Ironies and Sarcastical speeches as if they favoured of the flesh when it is clear from many places of Scripture that they may lawfully be used for 1. We finde that God himself used them Gen. 3.22 The man is become like one of us i. e. see how unlike to us he is become So Iudg. 10.14 Goe cry to the gods which yee have chosen i. e. let your Idols help you if they can in your distress So Isa. 8.9 10. 47.12 Ezek. 28.3 4 5. 2. Christ used them Matth. 23.32 26.45 3. The Prophets used them Thus Elijah derided the worshippers of Baal 1 King 18.27 and Micajah to Ahab 1 King 22.15