the first and second year that they were in the wilderness yet after they did not so ordinarily and so frequently as when they came to Canaan for in the wilderness they lived in want and had not that plenty of Sheep and Oxen as they had when they came into Canaan They had scarce any flesh to eat much less to sacrifice therefore the Lord fed them with Mannah and Quails Besides they were in a fleeting condition and so unfit for sacrificing or for circumcision and therefore 't was omitted in the wilderness for a time They were not settled nor fixed but as the Tabernacle removed so they removed and till they came to fix and settle they could not so wel sacrifice 2 The Answer lyes most genuinely in that little Emphatical word Mee Have yee offered sacrifice to mee q. d. 'T is true I grant you have offered sacrifice saith the Lord but 't was to your Idols and to Devils Deut. 32.16 17. and not to mee both you and your Fathers worshipped Calves and Creatures and the host of Heaven as in the next verse and not mee and therefore I will punish you as I did them Ezek. 20.15 16 18 21. Isa. 43.22 23 24. 'T is true they thought they worshipped God and did him good service but since they kept not to the Rule but worshipped the Lord according to their own inventions with rotten hearts and unhallowed lives therefore the Lord disowns all that they did and tells us that they did not sacrifice to him at all Quest. 4. How is it said that for forty years space in the wilderness they did not sacrifice whereas 't is apparent that the two first years at least they did offer sacrifice The Answer is easie 'T is usual in Scripture for roundness of number though some few years may be under or over to name a full and compleat number as here forty years for thirty eight that is not forty precisely but well nigh forty So Abimelech is said to kill his seventy Brethren when he killed but sixty nine for Iotham escaped Iudg. 9.5 So the seventy two Disciples are called the seventy So Gen. 42.13 it is said Thy servants are twelve brethren yet in the same verse it is said one is not By the like Synecdoche they are called twelve Apostles when one was wanting 1 Cor. 15.5 So the Lord threatned to punish Israel forty years in the wilderness whereas they were not punisht forty years compleat for the punishment began to be inflicted on them about the second year of their departure out of Egypt as appears by comparing Numb 1.1 with 14.33 and 32.13 See more Deut. 29.5 Iudg. 20.46 2 Sam. 5.5 OBSERVATIONS 1. Teaching by Questions and Interrogations is very Emphatical and lively Have yee offered sacrifice to mee did yee serve mee or rather did yee not serve your selves in the wilderness The Scripture abounds with such Questions Adam where art thou Gen. 3.9 So said Christ How readest thou what think you Mat. 18.12 and 21.28 Luke 7.42 James 4.5 This quickens and awakens men it makes them heed things better and consider what to answer Be not then offended when Gods Ministers ransack thy soul and question and quicken thee out of thy Lethargy and deep security 2. God bears long with sinners Forty years he was grieved with Israel in the wilderness He bore with those ten Tribes well nigh three hundred years before he destroyed them He bore with the old world a hundred and twenty years He bore with the Amorites four hundred years 'T is one of his Royal Attributes that he is a God of infinite Patience and Long-suffering Exod. 34.6 Psal. 103.8 Ionah 4.2 We have all daily experience of this his goodness to us 3. To sin against mercy aggravates sin For this people to sin against God in the wilderness where he led them and fed them miraculously and upheld them in the midst of so many dangers doth greatly heighten their sin 4. Long continuance in sin is very displeasing unto God Hence the Lord so often mentions this forty years obstinacy of Israel as that which exceedingly offended and grieved him Numb 32.13 Psal. 95.11 Act. 7.42 13.18 This made the Lord to complain of Ierusalem Jer. 13. ult Oh Ierusalem wilt thou not bee made clean when shall it once bee He denounceth a woe against them for their hypocritical dallying and delaying Woe unto thee wilt thou not be made clean 't is not canst thou not but wilt thou not They were wilfully impenitent 't is this rebellious will of men that destroyes them Psal. 78.10 Isa. 30.9 15. 42.24 Ier. 5.3 6.16 8.5 44.17 Zach. 7.11 Rom. 8.7 Obj. Wee will turn Answ. You do but dissemble saith God with mee When shall it once bee what not after so many wooings and warnings what not after so many years purifying Sermons nor so many melting mercies nor so many awakening judgements nor after so many Sabbaths and Sacraments fasts and feasts will nothing cleanse thee from thy old abominations Oh when shall it once be This obstinate persevering and continuing in sin makes the Lord so oft to upbraid men with it as that which will be their bane Exod. 16.28 Neh. 9.30 Psal. 78.40 Luk. 13.44 5. Children that imitate their Fore-fathers in sin shall bee like them in punishment God will visit the sins of the Fathers upon those children that tread in their steps Exod. 20.5 Hence the Lord so oft forbids us to follow sinful Fore-fathers Psal. 78.5 6 8. Ezek. 20.18 Zech. 1.4 And Stephen aggravates the sins of the Israelites saying That as your Fathers did so do yee Act. 7.51 6. Idolatrous Hypocritical service is no service Have ye offered Sacrifice to mee saith the Lord to those Hypocrites no you have not served mee at all 1. Since you do not worship mee according to Rule but accordâ—ng to your own inventions I abhor it and account it as null 2. Your hearts are rotten what the heart doth not God accounts as not done Isa. 43.22 23 24. Though they abounded with sacrifices yet God saith there They brought him none viz. in sincerity As knowledge without practice is no knowledge 1 Sam. 2.12 so duties not practised are no duties in Gods esteem 3. They served not God alone but served him and their Idols too and therefore God disowns all they did as not done to him for he will be served truly and totally without halting or halving 1 King 18.21 2 King 17.33 Ezek. 20.30 Zeph. 1.5 VERSE 26. But yee have born the Tabernacle of your Moloch and Chiun your Images the star of your god which yee made to your selves THese Hypocrites were ever and anon boasting of their Sacrifices to them the Prophet in the person of the Lord here further answers and tels them it is true Your fore-fathers made a shew of serving me carrying my Tabernacle and all things belonging to it in the Wilderness but their hearts were set
Wee pitty the Poor and love them we never took any thing from them Ans. Dives who is now in Hell did not rob Lazarus but because hee did not releeve him he was damned so those reprobates Mat. 25 42 43. 2 Many doe hate the Poor and tyrannize over them and if there be so much love in their hearts how comes so little to appear in their lives He that hath a loving heart will have a bountiful hand for love is bountiful 1 Cor. 13.4 it is in vain to boast of love unless we shew it in our works Iam. 2.16 1 Ioh. 3.17 18. Now did men but consider who it is that askes and what an honour it is to be his Almoners and what profit comes by so doing they would never excuse themselves as they doe from this eminent duty We therefore that are the Ministers of Christ observing the backwardness of our people to this necessary duty should get the words of the wise which are as Goads to rouse men out of their security neither is it sufficient that wee only preach and press the duty but we must in our spheres and places see that those precepts be put in practice according to the mind of Christ the Deacons and Collectors must gather it yet the Minister by counsel and advice should see to the right distributing of it Hence the Apostles call upon Paul to remember the poor which thing saith he I was diligent to doe Gal. 2.10 neither is it sufficient that wee direct our people but by our Practice also we must lead them the way so did Paul himself did minister to the Saints at Ierusalem Rom. 15.25.28 he doth not put off the duty to others but himself leads them the way People look more what wee doe than what we say Then we may preach and press it with more zeal and confidence on others when we our selves doe goe before them in the duty else they will quickly upbraid us with a Thou that teachest another to be merciful art thou unmerciful Hence the best of men only have been the greatest pressors and promoters of this duty How oft doth Solomon the wisest of men by Precepts and Promises quicken us to this duty Prov. 11.24 19.17 22.9 28.27 Eccles. 11.1 2. and Christ himself a greater than Solomon did both by Precepts Promises and Practice incite his Disciples to this duty Matth. 5.7.42 19.25 25.34 35. Luke 11.42 12.33 Acts 20.35 How oft did Paul press this duty upon the People in all his Epistles 1 Cor. 16.1 2. 2.8.7 9.5 Heb. 6.10 13.16 and gives a strict charge to Timothy 1 Tim. 6.17 18. that he charge those that are rich to be rich in good works And the ancient Fathers the better to excite their people to works of Mercy have written whole Books in the praise of it But since God looks more at the manner than matter of our duties and loves Adverbs as Austin hath it better than Adjectives hee lookes not so much quam bonum how good the thing is as quam bene how well we doe it I shall therefore give some directions for the right performance of it for Modus rei cadit sub praecepto God hath prescribed the manner as well as the matter of our duties according to that old saying Est modus in dando quid cur cui quomodo quando Now he that will give Rightly must Give 1 Beleevingly 2 Cheerfully 3 Righteously 4 Sincerely 5 Speedily 6 Sensibly 7 Largely 8 Discreetly 9 Constantly 1 VVe must give beleevingly for without faith it is impossible to please God our persons must please before our performances can be acceptable God had first respect to Abel and then to his Offering A wicked man may give an Almes and doe an act which is materially good but as it comes from him who is in rebellion against God it is odious to him for the sacrifices of the wicked are an abomination to the Lord. To make an action Morally good three circumstances must concur 1. The man must be Righteous he must have both an imputed and imparted Righteousness 2. He must doe righteous things 3. He must doe them righteously Hee must be a Beleever that will be a right Almes-giver for it is not the Almes of every one but of a beleeving Abraham Iob Zacheus Barnabas c. that is pleasing unto God 2. Get faith to beleeve the Promises God hath made many precious Promises to the merciful it is meer unbelief that makes men question the truth of them and this distrusting of God is the very root of all that unmercifulness that is in the world if men did but beleeve that for one corn which they sow they should have an hundred and that if they give rightly to the poor they should never lack men would not sow so sparingly as they doe get faith in the Promises and this will loosen your hearts from these low enjoyments Hee is rich who hath interest in the Promises though hee hath nothing else in the world for they are virtually every thing they are better than money in our Purses or bread in our Cupboards Shall the Husband-man Plow and Sow in hope of a doubtful Crop and the Merchant venture thorow many dangers at Sea for uncertain Riches and shall not wee venture to give who are promised a sure reward 2 Give cheerfully God loves a cheerful giver hee prefers the willingness of the mind before the worthiness of the gift 2 Cor. 8.11 12. we must be ready to distribute willing to communicate Rom. 12.8 1 Tim. 6.18 Free-will-offerings are most pleasing to God that is the best Honey which flowes from the Comb without crushing and the best Wine which comes from the Grape with least pressing We should rejoyce when God calls us to works of Mercy and honours us so farre as to be his Almoners upon earth when men give grudgingly and unwillingly and give Panem lapidosum a bit and a knock they loose their almes Unwilling obedience is no obedience it must not be forced from us by Law but flow from love we must not only doe mercy but love mercy Micah 6.8 Love is a bountiful affection it thinks it can never doe enough for the party beloved it is the weight which sets all the wheels of the Soul on going When David had set his affections on God then he thinks all the thousands that he gives to be as nothing 1 Chron. 29.3 Many give but it is with much calling upon and importunity it should come like water from a Spring freely and fluently and it comes like fire from a flint with much knocking it comes from them as if you pluckt a Rib a Leg or an Arm from them They should speak comfortably to the poor and they give them hard words and ugly looks and so marre all 3 Give Righteously as we must love Mercy so wee must doe justly Micha 6.8 we must give of our own goods justly gotten not by oppression
theft usury c. it must bee Thy bread Eccles. 11.1 and not stollen from others by any indirect courses God hates robbery for burnt-offerings Isa. 61.8 wee may not rob Peter to cloath Paul but if thou wilt honour the Lord let it be with thy own riches Prov. 3.9 so did Zacheus the one half of my goods not of another mans doe I give to the poor Luke 19.8 Iob warmes the poor with the fleece of his owne flock Iob 31.20 Goods ill gotten call for Restitution not for distribution Our Almes must be not only Works of Mercy but also of Righteousness Hence works of mercy are frequently called Righteousness Psal. 112.9 Prov. 11.18 Dan. 4.27 not only because it is just and righteous that we should part with some of our wealth to the poor but also because it must be given of goods rightly gotten and therefore those cruel men that rack Tenants and inclose Commons to themselves that oppress the Poor and then when they dye build them an Almes house that steal the Goose and then stick down a Feather both they and their gifts are an abomination to the Lord. 4 Sincerely not for any by or base ends of Pride Vain-glory Merit or to be seen of men but singly and sincerely that God may be glorified Matth. 5.16 6.1 to 5. it is the end that makes or mars an action it is this that doth denominate let the work be never so good yet if the end bee Self all is lost The Pharisees did much yet because they sought themselves and not Gods glory they lost the true reward Give secretly let not thy left hand know what thy right hand doth the more we conceal our almes here the more apparent will they be made at that great Day Let us take no notice what we have given how much how oft or to whom let it content us that though we forget our good works yet God doth not but our Father who sees in secret hee will reward us openly Let us therefore give in simplicity of spirit Rom. 12.8 without any thoughts of merit for what wee give is Gods not ours it is of his own that we give unto him 1 Chron. 29.14.16 Heaven is Christs Purchase and not ours Rom. 6. ult it is a gift and what more free than gift 5 Speedily A little given in time may doe more good than much given afterwards delay is a kind of denial and therefore we are commanded to be ready to distribute and if wee can releeve our Brother now we may not say to him Goe and come again to morrow Prov. 3.28 we know not what a day may bring forth many things fall our between the cup and the lip the man may be dead or we may be disabled for giving Croesus to day may bee Irus to morrow or the man may be put upon some desperate course of stealing c. when by seasonable giving we might have prevented his ruine We should prevent mens sutes with our readiness and not cause the eyes of the Widow to fayl with waiting Iob 31.16 as the Sun communicates its Light freely and God prevents us with his blessings often giving us before we ask Psal. 21.13 so should we deal with our poor brother It is irksome to an ingenuous nature to stand craving and begging and the Gift looseth a great part of its grace when we put off the Suppliant with delayes such deferring torments the soul and makes it sick Prov. 13.12 They also that put off giving till they dye are much to bee blamed those are men of good wills but bad deeds when they can keep their riches no longer then they will give somewhat not out of love to God but for fear of Hell as the Merchant doth cast his Goods into the Sea in a storm for fear of drowning 2 How dost thou know whether thou shalt have a heart to give many that have wanted a hand in their life-time want hearts when they come to dye as we see in churlish hard-hearted Nabal 1 Sam. 25.37 38. It will be our wisdome therefore in our health and wealth whilst we have time and opportunity to doe good to all Prov. 3.27 28. Gal. 6.10 it is good to make our own hands our own Executors and our own eyes our own Over-seers and not leave our substance to be disposed of by those who may sell it misplace it and abuse it 2 Every thing is beautiful in its season but our life-time is the fittest season for giving whilst wee are full and have somewhat to give and whilst our brother wants Almes is compared to sowing Psal. 112.9 now the Husband man is very careful to observe the fittest season for the Seeding of his ground He that puts off his works of charity till death is like the man that puts off his sowing till Harvest-time when he should reap 3 It is more pleasing to God and a more infallible evidence of a strong faith and affiance in him God loves those best that trust in him most now when a man can in his life-time part with his Goods to glorifie God it is a good sign that he rests only upon Gods Promises and Providence and not upon Creature-comforts Let us then imitate the righteous man who is ever merciful and lendeth Psal. 37.26 a wicked man may be sometimes merciful or doe an act of mercy but he is not constant in the duty but usually puts it off till death now as late repentance is seldome true so Eleemosyna sera est raro vera To quicken men to doe good in their life-time I shall set down a notable president in our owne times of one Mr. Iones a Citizen of London who in his life-time gave above seven thousand pound amongst his poor Kindred and fifty pound per annum to a Preacher at Monmouth where he was born and caused a house to bee built there with all convenient necessaries fit for a godly Minister He erected a Free-school there in his life-time and also built a fair house for the School-master giving fifty pound yearly to the head School-master and thirty pound per annum to the Usher for ever Hee also built an Hospital in the same Town 16â—0 for twenty poor people allowing every one a Gown yearly and two shillings six pence weekly and gave about two thousand pound more to finish the work By his last Will and Testament hee gave five thousand pound to be disbursed for the maintenance of a Preacher at Newland in Glocester-shire and certain poor in that Parish He gave to the Company of Haberdashers in London one thousand four hundred pound for the support of the Poor of that company He left six hundred pound and a fair house in the City of London to bee distributed amongst the poor Preachers in England He gave to the Hospitalls in England five hundred pound To the poor in Stoade two hundred pound To the poor in Hanborough one hundred pound To the
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
viz. by the merits of Christ typified by them 2 Because God abhorres the sacrifices of wicked men therefore he abhorres the sacrifices of all men Now who knowes not that A particulari ad Universale non valet argumentum Because some men are Sophisters therefore all men are Sophisters and because some men oppose the truth against light to get or keep a Cardinals Cap ergo all men doe so is a gross Non sequitur OBSERVATIONS 1 Wicked men may perform all the external duties of religion as well as good men Doth the good man offer Burnt-offerings so doe these Doth he offer Meat-offerings and Peace-offerings so doe they Yea doe they offer the Fat so did these Cain offered Sacrifice as well as Abel Gen. 4.5 Doth the good man Fast Pray give Almes c. so did Scribes and Pharisees Yea the Hypocrite may excel the child of God in externals as hired mourners make a greater noyse than real ones Let no man then rest in externals and think because hee barely doth such duties therefore he is in Gods favour all these and more may be done by a Natural man But let us sincerely live our Prayers and live up to our Duties and Priviledges so shall we doe more than any Hypocrites whatsoever 2 Obs. The Sacrifices and Services of wicked men though never so fat and good for matter yet as coming from them are odious unto God If the person please not nothing pleaseth God had no respect to Cain and therefore he rejected his Offering Gen. 4.5 The Sacrifice of the wicked is an abomination to the Lord Prov. 15.8 21.27 the tree must be good before the fruit can be good We should therefore labour for faith and repentance that our persons may please and then all will bee pleasing The Lord had first respect to Abel and then to his Offering Gen. 4.4 Though for matter the Sacrifices may be the same yet when they come from a beleeving heart they are farre more excellent and acceptable Heb. 11.4 By faith Abel offered a more acceptable Sacrifice than Cain 3 Obs. The Services and Sacrifices which we offer unto God must be of the best We must bring the finest floure Levit. 2.1 and the fattest of our flock Exod. 29.13 Levit. 3.3 if the blind and the â—ame were abhorred of Davids soul how much more of Gods he curseth such as bring such maimed sacrifices to him We may not offer unto God of that which cost us nought But as he is the best of beings so we must give him the best of our dayes our youth and the best of our services thankfully acknowledging that all our fatness riches comforts and prosperity comes from God It is said of Prometheus that himself did eat the flesh of his Sacrifice but the skin and the bones he gave to Iupiter even so deal too many with the Almighty they keep the flesh and the fat to themselves they spend their youth and health in their owne pastimes and pleasures offering the skin and the bones of their dotage to God If they have a Son amongst all their children that is weak and sickly why set him to the Ministery So in their Tythes and dues they keep the fat to themselves and give the starvelings to their Ministers The worst is thought too good for God the worst Corn the worst Calfe the worst Lamb c. his Ministers shall bee sure to have yea it may bee none at all of many VESSE 23. Take thou away from me the noyse of thy Songs for I will not hear the melody of thy Viols THe Prophet goes on in reproving them for their hypocritical services wherewith they thought to please and pacifie God Take away from me the noyse or multitude of your Songs they contented not themselves with a song or two but they had their multitudes of songs Hypocrites that delight in toys and human inventions and a Ceremonious external pompous worship know no bounds they spare for no cost or pains but even tire out themselves in will-worship morning noon night midnight all too little for Idols but nothing for God he is not in any of their thoughts They placed a great part of their Religion in Singing and Musick and external services they thought that God was like themselves and would be pleased with such things as pleased them and as Children are stilled with rattles so they thought to pacifie God with their songs and melody But away with your Songs and Musick saith God they are a burden to me you doe but tire your-selves and me too to no purpose Doe not think to please me with the Musical harmony of your formal devotions whilst I hear and abhor the discordous noyse of your sins and enormities In the time of the Ceremonial Law God did indulge the Iewes the use of many Musical Instruments in his Worship which are now abolisht as I have proved at large on Amos 6.5 Vocal and Instrumental Musick was at that time a part of Gods instituted Worship as appears 1 Chron. 25. 2 Chron. 23.18 now the ten Tribes did imitate Iudah in their Songs but abused them to the Worship of their Idols and polluted them with their Impiety Idolatry and Hypocrisie when they should have Worshipped God in Sion they Worshipped Baalim with the Calves at Dan and Bethel Hence the Lord threatens to turn their musick into mourning Amos 8.3 The word which we render Noise in the Original signifies a clamour a trouble a tumult a multitude which being all united make a compleat Periphrasis of a Popish Quire It is a clamorous troublesome tumultuous multitude when they meet together they make a horrid hideous noyse which takes with God no more than the grunting of a Swine or the braying of an Asse as St. Ierome long since hath well observed The Viol is here put Synecdochically for all kind of Musical Instruments which David had prepared in great abundance for the praising of God which these abused to the praise of Idols The word Nebel which we render a Viol is by some called a Psaltery a Harp an Organ the Instrument is now out of use and it is not certainly known what it was OBSERVATIONS 1 All the singing and praises of wicked men is an abomination to the Lord. Away with them saith God they are a burden to me your Vocal and Instrumental Musick your Viols Harps and Organs your Songs and Sonnets are in mine ears but as the howling of a Dog Praise is not comely in the mouthes of Sinners As for the wicked saith God What hast thou to doe to take my name into thy mouth Christ would not be praised nor publisht by Devils The bellowing of those Bulls of Basan and roaring Stentors in the Papacy many of them being deep in the Quire and deeper in the Ale-house with all their Theatrical Musick is an abomination to the Lord his soul loathes such swill and that one Quere Who hath required these things at your hands is enough
little Wheel sets the great one a going A little Defeat at first may become a total Rout at last Per scelera ad scelus one sin usually makes way for another Sin and error is endless wicked men when the Devil drives know not where nor when they shall stop or stay Prov. 23. ult Hos. 10.1 13.2 Ier. 9.3 5. Sin hath no foundation but runs on and multiplies in infinitum Ahaz that at first burnt Incense to Idols at last burnt his children to them 2 Chron. 28.3 as these Jews did theirs to Moloch It concerns us then to keep close to the Rule for if wee swarve never so little from that we shall suddenly run our selves into a Labyrinth of Superstition sin and error 3. Fore-fathers must not be followed in sin These Israelites forsook the Rule to follow their Fore-fathers in their Idolatry and now they perish with them But of this before 4. Idolaters are deeply in love with their Idols They hug them they carry them they kiss them Hos. 13.2 In Ier. 8.2 we have five expressions to set forth the strong affections which Idolaters bear to their Idols They love serve seek worship and walk after them as if they could never do enough for them They had as lieve part with their lives as part with them Iudg. 18.24 Yee have taken away my gods saith Micah and what have I more q. d. you have even taken all since you have taken away mine Idols which are so near and dear to mee They are married to them no wonder then if they love them Hos. 4.17 Besides they are gods of their own making Exod. 32.1 and 't is natural to every one to love its own workmanship 5. Idolatry besots men It makes men worship Posts and Pictures Stars and Planets Dogs and Cats Onyons and Leeks any thing save God As those that are given up to corporal uncleanness care not with whom they commit it So 't is in spiritual Whoredome Affection blindes the judgement and besots men Idolatry is a bewitching flesh-pleasing-sin which steals away the heart and therefore is compared to fornication Ezek. 23.2 to 18. which infatuates and steals away mens hearts The Whore of Babylon hath all alluring Ceremonies Altars Images Gorgeous Vestments Musick c. with many other inchantments to seduce men Rev. 17. 1 2 4. Hence we read of the delectable things of Idolaters Isa. 44.9 The sight of the Sun Moon Stars and all the host of Heaven should have convinced them of the Majesty and Glory of their Creator and have induced them to worship him but they being besotted and blinded by sin and Satan worshipped the creature instead of God and serve those which were made for their service Besides what man that is well in his wits will trust in such gods for safety as cannot save themselves from fire and spoil All their Idols the Calves and all Hos. 10.5 6. were carried away by the Conquering Assyrian according to the custome of Conquerers which was to carry away the gods of the Conquered Nations Ier. 43.12 6. God hath many Hosts and Armies at command Hee hath the Host of Heaven 1. Angels 1 King 22.19 Luk. 2.13 2. Hee hath Sun Moon and Stars even the Stars in their kinde shall fight against Sisera Judg. 5.20 These Stephen calls the Host of Heaven 3. All creatures are his Hosts and Armies ready to execute what ever he commands Iob 25.3 Amos 9.6 Fear therefore to offend this Lord of Hosts But of this before 7. To worship the Host of Heaven is a great sin Hence the Lord upbraids these Israelites both fathers and children with this sin and threatens to send them into captivity for it This the Lord oft forbade them Deut. 4.19 and blames them for it 2 King 17.16 2 Chron. 33.3 5. Ier. 8.2 3. 19.13 44.17 Ezek. 8.16 and commands that he should dye that did it Deut. 17.3 4 5. Iob calls this kinde of Idolatry a denying of God and a sin to be punisht by the Judges Iob 31.26 27 28. How much greater is their sin which worship gods of their own making gods of Wood and Stone Crosses Crucifixes Images c. Idols which their own heads invented and their own hands have made yea that with five words of consecration can create their Creator and then worship the works of their own hands How great this Idolatry is Costerus the Jesuite shall tell you if saith hee Christ be not really and corporally present in the Eucharist then are the Catholicks the grossest Idolaters in the world 8. Will-worship is displeasing unto God When men make Gods to themselves they make Rods for themselves God will rid his hands of such and send them beyond Damascus yea beyond Babylon there they shall live in misery and slavery serving sin and Satan in the want of all things who would not serve God with joy and gladness of heart in the abundance of all things The Israelites of old made a golden Calf and worshipped the works of their own hands but it cost many of them their lives Exod. 32.27 'T is a good Rule De Deo nil sine Deo In Gods worship we must do nothing without the warrant of his Word Deut. 12. ult Mat. 28.20 all must be done according to the Pattern even to a Pin Exod. 27.19 hence 't is said nine times in one chapter That all was done as the Lord commanded Moses Exod. 39.1 5 7 21 26 29 32 42 43. VERSE 27. Therefore I will cause you to go into Captivity beyond Damascus saith the Lord whose Name is the God of Hosts WEE have all along seen Israels sin wee are now come to their suffering I will cause you to go into Captivity The Lord had freely given them the holy Land for their Inheritance to the end that they might serve him with gladness of heart in the abundance of all things but since they had defiled that good Land with their abominations the Lord resolved to rid the Land of them and to send them into captivity beyond Damascus which was fulfilled when Salmaneser took Samaria and subdued the Kingdome of Israel to himself 2 King 17.6 c. q. d. Since your Fore-fathers were bad and you are worse treading in their Idolatrous steps and out-going them in sin therefore I will bring upon you the judgements threatned driving you out of your own Land and despersing you in forein Countries In the words we have 1. A judgement threatned and that is banishment and captivity I will cause you to go into captivity 2. Here is the extent of this captivity 't is beyond Damascus saith Amos beyond Babylon saith Stephen 3 Here is the meritorious and procuring cause of this suffering and that is their sin implied in the Illative particle Therefore you have been Idolatrous superstitious hypocritical c. therefore you shall go into captivity 4. Here is the confirmation of this commination 't is not I but the Lord whose
men whilst the Choristers ney descant like a sort of Colts others bellow a tenor like a company of Oxen others bark a Counter-point like a kennel of Doggs others roar a treble like a sort of Bulls others grunt out a base like a company of Hoggs so that a foul ill-favoured noise is made but the matter is not understood Thus he 'T is clear against the Rule which commands That all things should be done to edification and with understanding 1 Cor. 14.19 but such a hideous noise breeds confusion as is apparent in Popery and is condemned by all our learned Modern Divines 2. The Organs used by David differed much from ours Theirs were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pulsatilia such as the Harp Viol c. which they plaid upon with the Quill or with the fingers they were not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 flatilia such as our Organs are which are acted by wind Iubal was called the Father of such as handle the Organ Gen. 4.21 hee was the first Inventor of Musical Instruments where by the Organ is not meant such Organs as are used in our daies which were invented some thousands of years after but 't was an Instrument of joy then in use as appears Iob 21.12 and 30.31 Psal. 150.4 De Croy fetcheth the Original of Church-Musick from the Heathen it was practised in Numa Pompilius his time which was above one thousand years before Pope Vitalian as appears by Ovid. Object This is but some novel opinion of some Precise persons Answ. Such kinde of Church-Musick was not used in the Church in Iustin Martyrs time who lived in the first Century Bellarmine confesseth that for 820 years after Christ the Church wanted it Had such Organical Musick been necessary and useful in all probability it would have found a speedier admission into the Church Hence 't is that the wiser sort of Papists have condemned it as Judaizing So did Aquinas and Cardinal Cajetan on Aquinas and in his Commentary on 1 Cor. 14.19 and the Jesuit Salmeron on the same place Yea the Jesuit de Valentia tells us expresly that in Aquinas his time which was about 1270 years after Christ. Musical Instruments were not used in the Church for fear least they should seem to Judaize That curiosity of singing and quavering so that the matter which is sung cannot be understood is condemned by the Learned Hooker and by Queen Elizabeth Injunct 49. and by the Homily of the Place and Time of Prayer Part 2. p. 131. where such chaunting and playing on Organs is said to have displeased God sore and filthily defiled his house and place of prayer and that for it justly hee destroyed many Nations and if this kinde of worship were of absolute necessity then not onely Cathedrals but all Churches and Chappels were bound to get it Latin service I suppose is abhorred by all but this kinde of chaunting when people know nor whether men curse or bless wherein is it better Caution yet this must not take away Vocal Musick which is still to be practised by Gods people in the solemn Assemblies The melody of the heart and voice is the sweetest harmony in Gods ear This is Apostolical and is oft commanded 1 Cor. 14.15 26. Ephes. 5.19 Col. 3.16 Iames 5.13 'T was practised by Christ himself Mat. 26.30 and by the Primitive Christians in Trajan the Emperours time whilst St. Iohn the Evangelist lived When ever the people of God received any signal mercy they presently framed it into a song of praise that they might the better remember it Numb 21.17 Deut. 31.19 Iudg. 5. Yea many portions of Scripture were put into songs as the book of Iob Proverbs Ecclesiastes Solomon Song Singing of Psalms is an antient Ordinance practised by Saints both in the Old and New Testament Holy singing is an excellent means to scatter the Devils temptations to allay passions and to make us couragious in Gods wayes When wee are dull and heavy this is a means to quicken our affections and refresh our spirits Be not drunk with Wine but be filled with the Spirit How by singing of spiritual songs in a spiritual manner Ephes. 5.18 19. Paul and Silas the better to quicken and comfort themselves in Prison sing Psalmes there Acts 16.25 In the Psalme that is intituled for the Sabbath Psal. 92.1 2. the Psalmist tells us it is good to praise the Lord and to sing to the name of the most high God delights to see his people practise this Ordinance he is not only pleased with the Prayers but also with the Praises of his people and gives them victory not only for Prayers but for Praises also 2 Chron. 20.21 22. When the Ark was brought into the Temple with singing it is said The glory of the Lord filled the house 2 Chron. 5.13 Woe then to those that glory in their shame viz. in singing prophane filthy obscene Songs but are ashamed of their glory viz. of singing the Songs of Sion which is not only our duty but our glory not a burden but a blessing not only a service but an Angelical priviledge yet how many dare not sing a Psalm in their Families for fear of reproach and suffering Christ will be ashamed of such as are ashamed of him and his Worship and will shut them out of Heaven that fear men more than him Mark 8. ult Revelations 21.8 We must begin our Heaven here if ever we will sing with the Saints in glory hereafter Revel 14.3 15.3 They that will not sing here must howl hereafter Our Tongues are called our glory and we cannot use them better than in glorifying God with them That we may perform this Duty rightly Wee must doe it 1 Understandingly 2 Affectionately 3 Religiously 4 Decently 1 We must sing with the Spirit and with understanding Psal. 47.7 1 Cor. 14.15 Many sing but understand not a word of what is Sung God abhors such blind sacrifices It is reasonable service that he requires Rom. 12.1 2 Affectionately with grace in the heart Col. 3.16 that is we must exercise the graces of the Spirit in singing wee must sing with joy faith fear We must act the graces of the Spirit in singing when we sing of Iudgements we must tremble when of Promises beleeve when of Commandements obey This is to sing Davids Psalmes with Davids Spirit Get your spirits tuned and framed to what is Sung that it may not be a Carnal but a Spiritual Song Hence David used to tune and prepare his heart before he sang Psal. 57.8 9. Heart and Voyce must goe together Singing with Musick in Publick was Ceremonial and Typical it is now gone but singing with Heart and Voyce is Moral and perpetual Wee should therefore labour rather to get our hearts affected with the matter than our ears and senses with the manner of singing 3 Religiously To the Lord and not to Saints must we sing praise and it must be done as all other Duties with
precious Psal. 56.8 their Desires are precious Psal. 10.17 their Names are precious and their Death is precious Psal. 112.6 116.15 Now if we must pray for all men even for Pagans then much more for these precious ones if we must pray for our enemies Matth. 5.44 and must be affected with their miseries Psal. 35.13 14. then much more for our friends If the Prophet wept for Moab and Babylon what should wee doe for Zionâ— Esay 16.11 and if Abraham were so importunate for wicked Sodom and all the people must lament for Nadab and Abihu two notorious wicked men who perisht for their Sin Levit. 10.6 how tender should we be of Sion and if we must sympathize and be sensible of the sorrowes of a particular good man Iob 2.13 how much more when a community of good men suffers And if Gods Servants have been affected with Impendent Judgements that were but in the Clouds and afarre off how should we bee affected with the present miseries of Gods people When Elisha fore-saw the evil that Hazael would doe to Israel some years after he wept and Daniel ch 8.11 12 13. fore-seeing the misery which would come upon Ierusalem two hundred years after his death he was even sick with sorrow vers 27. How would those Saints have wept in our dayes to have seen these present real evils which press and oppresse the people of God To incourage us let us know that this work never goes unrewarded God takes the kindness we shew to his people as done to himself he is fed when they are fed Matth. 25.35 36. The Kenites kindness unto Israel was rewarded four hundred years after 1 Sam. 15.6 Wee never please God better than when we seek the good of his people though we forget such labour of love yet he will not Heb. 6 10. Laban was blest for Iacobs sake and Pharaoh for Iosephs Rahab that hid the Spies was hid her self Obadiah that sheltred the Prophets of the Lord was himself sheltred by God Ebedmelech for the kindness which he shewed to Ieremy had his life for a prey God hath a Book of remembrance wherein he records all that we doe for him or his Mal. 3.16 How sad then is the condition of those that are sensless and regardless of Sions miseries So themselves can but live in wealth and ease they never regard the afflictions of Ioseph like Gallio they care for no such matters Christ looks upon such Luke-warm Newters as his profest enemies he that is not with him is against him Matth 12.30 and Meroz was cursed not for hurting but for not helping Gods people in their troubles Iudg. 5.23 and so was Edom Obad. 11 12 13 c. But most sad is the condition of those that instead of praying for Gods people they persecute them and adde affliction to the afflictions of those whom he hath wounded These may forget their owne cruelty but God will not he hath not only said but sworn it that he will not forget their cruelty Amos 8.7 He punisht Amaleck four hundred years after for his inhumanity towards Israel 1 Sam. 15.2 3. In all Ages God hath shewed himself terrible to such he will spoyl the spoylers of his People If Pharaoh pursue Israel God will pursue him If Edom shed Israels bloud God will have Edoms bloud Ezek. 35. Let us then every one sympathize with Sion and give the Lord no rest till he make our Ierusalem the praise of the earth Isa. 62.1 Every one in his place must help and doe something for Gods afflicted Ioseph Those that can pray must pray those that are in Power and Authority and have parts must assist in their places Souldiers that can fight must fight for Gods Church At the building of the Tabernacle every one did something In the body Natural each part is serviceable to the head The Church of Christ throughout the Christian World is in deep distress and cryes as the men of Macedonia did Come and help us Let us therefore by our Prayers and Tears come forth to the help of the Lord against the mighty Inquire how it fares with Sion as Eli and Nenemiah did 1 Sam. 4.13 Neh. 1.2 and then pray for them accordingly Psal. 122.6 Isa. 45.11 Ier. 51.50 Get affectionate desires Psal. 14. ult Isa. 64.1 Affectionate prayers Psal. 25. ult 51.18 and Affectionate endeavours in your places as Magistrates Ministers c. for the good of Sion here and then you shall rejoyce with Sion hereafter VERSE 7. Therefore shall they goe Captive with the first that goe Captive and the banquet of them that stretched themselves shall be removed WE have before seen the Sin of the Rulers of Israel we are now come to the several branches of their Punishment whereof the first is Captivity and deportation out of their owne Land The Lord had borne long with them and waited many years for their returne but they abused his Patience and turned his grace into wantonness and therefore now he is resolved to put an end to all their Pastimes and pleasures In this Verse we have 1. A Iudgement threatned and that is Captivity Yee shall goe into captivity 2 Here are the Persons which must goe into Captivity and those are the secure Grandees and Voluptuous Rulers of Israel They shall goe Captive with the first that goe Captive of the Inhabitants of those Cities for the Country was spoyled and many of them captivated before But the Rulers who were the prime offendors and had been first in sin should now bee first in punishment They shall have the primacy amongst the Captives they shall goe in the front of them and lead them the way into Captivity As in Dignity and Luxury they went before others so now they shall have precedency in Punishment as you may see 2 King 17. Before they were all for the head of the Oyntments and now they should have the head in Punishment They must have the head and chief delights and now they shall have the head and chief of sorrows 3 Here is the Time when they should goe into Captivity and that is suddenly Now shall they goe i. e. it shall not be long but the Assyrian shall carry them out of their owne Land into Captivity in Gods due time it shall come to pass It was about sixty years after that the Captivity came which was but a short time comparatively it is said even now to come upon them because Gods decrees are sure and what he determines to doe is as sure as if it were already done Thus to shew the certainty of Babylons downfall it is said Babylon is fallen Revel 14.8 that is It shall as certainly be destroyed as if it were already done Her fall is decreed by God and is already begun in the hearts of Gods people and shall from henceforth be more and more advanced till it be utterly destroyed So the Lord had decreed the Captivity of this People and exercised them with
falsifying the sail by deceitful weights OBSERVATIONS 1. Worldly men are weary of Gods worship They think every hour ten and every day a year which hinders them in the pursuit of their worldly profits and pleasures Their wealth is their treasure and their money their God and therefore Sabbaths to them are tiresome tedious things because they savour not the things of God but the things of the world These snuff at Gods service and cry What a wearinesse is this Mal. 1.13 their bodies may be in the Temple but their souls be in the Stable or Barn plodding on their gain and increase They are somewhat a kin to that Heathen which complained of the Christians for losing a seventh part of their time in keeping Gods Sabbaths This shewes the woful depravation of our natures that can sit at a Play or the like prophane meeting a whole day without wearinesse when Gods Worship which should be our joy is tedious and irksome and we can hardly sit out an hour without sleeping which shewes our grosse insensiblenesse of those Spiritual blessings revealed in the Gospel But a gracious soul who knowes what it is to enjoy communion with God in his Ordinances calls the Sabbath his delight and looks upon it as the best day in the Week and esteems it an honourable day Isa. 58.13 because it brings him in great treasure Those times which bring a man in great profit are valued most Rich men think not the time lost in which they are counting money so a gracious soul so long as it hath incomes from God is greatly delighted and longs to meet with God again and therefore cries with David Oh when shall I come and appear before the Lord in Sion Psal. 4â— 84. 2 Greedy worldlings are never at rest These Muck-worms are alwaies seeking after gain Amos 2.7 Hab. 2.13 so eagerly are they set upon it that if they lose but an hour they think it ten They are never well but when they are fingering of Money serving Mammon and laying up Treasure Luke 12.17 18 19. and this brings them into temptations and snares and many hurtful lusts which drown men in perdition 1 Tim. 6.9 10. Lust is a furious thing like Iehu it drives fiercely and furiously Ier. 2.23 24 25. 1 Cor. 12.2 it will not let men rest worke-day nor Holy-day all is one with these greedy Mammonists their Money is their god and whatever hinders them in the pursuit of it is a great burden to them This makes them cry here When will the New-moon be gone that we may sell corn and this greedy lust puts them likewise upon Lying swearing Usury Bribery Perjury Forgery and what not so sad it is to be in thraldome to a lust there is no rest nor peace to such wicked ones saith the Lord. 3 We must not confine the Worship of God only to the Sabbath-Day God enjoyned the Iewes New-Moons and other Feastivals wherein to Worship him as well as on the Sabbath At those seasons they resorted to the Prophets to be instructed in the wayes of God 2 King 4.23 Ezek. 46.1 especially when the Priests were dumbe and idle The Sabbath-Day is the chief time to seek after knowledge yet he appoints other seasons also and if Ministers must preach in season and out of season on the Lords Day and the Week day as occasion requires then surely people ought to hear at such seasons and therefore it was Prophesied of Gospel-times that Gods people should then be willing in that day of Christs power Psal. 110.3 and shall be constant and frequent in his Worship Isa. 66.23 4 Vnrighteous dealing in our civil Commerce is very displeasing unto God He loves righteousness but hates unrighteousness Psal. 11. ult and therefore so oft forbids it Levit. 19.11.35 36. Deut. 25.13 14 15 16. Ezek 45.10 11. and tells us that false weights and false ballances are an abomination to him Prov. 11. â— 20.10 23.11 Amos 8.7 Hos. 12.7 and that he will be avenged on such as defraud others 1 Thes. 4.6 They shall not reign long here Ezek. 22.27 32. Micah 2.2 3. nor come into Gods kingdom hereafter Psal. 15.1 2. 1 Cor. 6.8 9. VERSE 6. That yee may buy the poor for Silver and the needy for a pair of shooes and sell the refuse of the wheat THe Prophet goes on and sets forth another kind of cruelty used by these deceitful men and that was buying of the poor This was the end of their fore-going fraud and unrighteous practices viz. that they might drive the poor into those straits that they should be forced to sell themselves as Slaves and Bond-men for a little silver and support Those greedy ones had got their Purses before and now have at their Persons they will make Drudges of them In this Verse we have 1. The object of these Cormorants cruelty and that is the Poor It is not the Rich for the Famine seldome pincheth them Neither is their aime at the poor mans Goods and Cattel for these they had got before but now their aime is at their persons though they were their brethren and fellow Citiâ—ens yet having them at a bay now Corn was dear they resolve to make Merchandize of them and to buy and sell them at very low rates 2 It is not simply the Poor but the Righteous humble honest innocent poor which they thus oppress Amos 2.6 They sell the righteous for silver 3 Here is the price which they give for these poor and that is base and contemptible it is a little Silver or a pair of shooes So moâ— 2.6 there they sell the righteous as here they bought them and his righteous cause for money and the poor that could not bribe them for a pair of shooes The Lord permitted the Iewes in some cases of casual poverty to buy their poor brethren but they most cruelly abused the Law to the oppressing and grinding of the poor and needy Levit. 25.39 40. whereas the Lord commanded that though their poor Brethren were sold to them or had sold themselves yet they should not deal harshly or rigorously with them as they did with Slaves but civilly and tenderly as with brethren This buying and selling of the poor for a pair of Shooes notes the base estimation that worldlings have of poor righteous men in that they buy and sell them at such mean low and sordid rates even for the basest necessaries for worthless things of little price 4 To their former fraud they now adde another that so they might fill up the measure of their sin They sell the refuse of the Wheat Before they â—â—â—rupted and falsified their Weights and now they corrupt 〈◊〉 Wares They sell the Chaff or falling off of the Wheat as it is in the fountain that is they sell to the poor in their great necessity that which is Horse-meat and Hoggs-meat rather than Mans-meat even the refuse off all and rayl-end as we say which is