final sentence against them and to execute his righteous judgement on them so Amos 7.7 So that here is the Lords posture He stands 2. Here is the place where he stands viz. upon the Altar Here two great Questions will arise 1. How could Amos see God when 't is said No man hath seen God at any time and none can see him and live Exod. 33.20 Iohn 1.18 yet Amos is said to see God and live Answ. The Answer is easie There is a twofold seeing of God 1. As he is in himself in his transcendent glory and essence and thus no mortal man cloathed with flesh and blood and clogged with humane infirmities can see God and live it would overwhelm him and he could not bear it 1 Tim. 6.16 1 Ioh 4.12 but in the life to come we shall see him clearly as he is 1 Cor. 13.12 1 Iohn 3.2 2. There is a seeing of him in this life darkly in his word and works and visionarily by visions external apparitions signs and sights such as our infirmities will bear and thus he appeared to Amos to Abraham to Isaiah chap. 6.1 Ezek. 1.1 43.3 4. Daniel and others These saw the Lord in Visions but not in his Essence A second Quere is What is meant by the Altar here Ans. Here Interpreters are divided Some conceive that Amos living at Bethel and being sent to preach principally to the ten Tribes saw the Lord standing upon some Idolatrous Altar at Dan or Bethel not by way of approbation but intending its destruction as ready to do execution there throwing down the Altar and its worshippers But 't is probable that the Lord would not so far countenance those Idolatrous places as to shew any vision or utter any Oracle there where the Devil was worshipped 2 Chron. 11.15 Others upon better grounds do interpret it of Gods standing on the Brazen Altar which was in Solomons Temple in Ierusalem which being without the Temple in the Inner Court may intimate Gods beginning to forsake his Temple and people and that there was no hope of pardon left seeing the place of propitiation was by God converted into a sear of Justice he standing upon the Altar of burnt-offerings as it were to slay the men of those times whose provocations he could no longer bear and albeit the Prophet was principally sent to Israel yet he many times takes in Iudah with them as I have shewed on Amos 6.1 As both had sinned so both must suffer and be laid in the dust neither should their Temple in which Iudah so much gloried any whit avail them in the day of Gods wrath much less should those Idol and prophane Temples of Dan and Bethel any whit avail Israel which God never commanded to be built but alwaies abhorred as dens of Devils 2 Chron. 11.15 4. Here is the Vision it self viz. the destruction of Iudah and Israel set forth by the smiting of the Lintel of the door that the posts might shake And he said Smite the lintel of the door c. The question will be whom doth the Lord here speak to when he sayes smite Answ. 1. Some conceive that he speaks to the Prophet who was commanded to denounce judgements against them that all might quake for fear Others conceive that he means Nebuchadnezzar King of Babylon who burnt the Temple and smoâ—e the Altar Others apply it to Salmaneser the King of Assyria who executed Gods wrath upon Israel carried them into captivity and destroyed their Idol-Temples These are but conjectures Most conceive that it was some Angel which the Lord had appointed as the executioner of this Judgement upon this people hence we so often read in Scripture that God made use of Angels for such ends 5. Here is the work that this Angel must do Hee must smite the lintel of the door of the Temple The gate of the Temple had a threshold and posts and over the threshold in the frontispeece was elegant work 1 King 6.33 34 35. By the Lintel here is meant the Transome or Head-peece over the door Exod. 12.22 The word also signifies an Apple or Pomegranate that stood peradventure on the top of the Temple or Porch as is usual in magnificent structures where they set knops or balls on the frontispeece and upper lintels of the doors adorned with artificial Flowers Apples Pomegranates c. 6. Here is the manner how the Angel must smite the lintel not faintly and feebly but with vehemency and courage so that the posts and pillars may shake again By the lintel is meant the Superiours and by the posts which supported it the Inferiours all should be smitten and made to quake again for fear for so it follows Cut them in the head all of them where we have the Persons which the Angel must smite and those are 1. The Heads of Israel that is the Rulers Eccsesiastical and Civil Cut them in the head or cut them which are the head of all viz. the chief and principal men in Church and State both Princes and Priest A cut in the body may be cured but a cut in the head is dangerous and deadly Psal. 68.20 The Vulgar Latine mistaking the Original word render it thus Smite for Covetousness the head of them all But the word Betsaam coming from Batsa properly signifies to wound or cut and Metaphorically to be covetous 2. The Peasants and the Poor I will slay the last of them By the last or hinmost here is meant the inferiour sort or common people who are the last and lowest of the people Before he threatned the Head and now he comes to the Heel The Portal with the Pavement all must be smitten Cut them down saith God to the Angel cleave them from top to toe from head to tail from first to last let none escape Some render it thus I will slay the residue or posterity Indeed the word is homonymous and admits of divers significacations sometimes it signifies the last or that which follows and sometimes 't is put for posterity and children and though it be true that God did destroy these wicked ones with their posterity yet most genuinly the word is rendred by our Translators here The last of them as relating to the inferiour sort and then the sense runs clear I will slay both high and low bâ—ohhead and heel 3. Here is the means by which God will destroy them and that is by the last and sorest of his judgements 't is by the sword Israel shall fall by the sword of the Assyrian and Iudah by the sword of the Babylonian Quest. But how are all said to be slain when 't is manifest that many escaped and went onely into captivity into Assyria and Chaldea Answ. The word All in Scripture is taken two waies 1. Collectively for all the body of a people 2. Distributively for some of all sorts some rich some poor some high and some low and so the word is taken here for many very
The Poor have many faults they are lewd and lasie unworthy and unthankful and can scarce afford us a good word for all that we doe for them Ans. And hast thou none Poor folks faults are easily seen but men may see greater if they will in their Accusers as Pride Prodigality Malice Cruelty Hard-heartedness c. It is the Poor and not the sins of the Poor that they hate for they can love Rich men that have worse sins in them than the poor have Now true hatred is against the whole kind he that truly hates sin as sin hates it where-ever he sees it be it in the rich as well as in the poor so that this is but a pretence to save their money 2 Grant that they be unthankful disobedient c. yet are not we so unto God now if God feed us though wee walk dis-ingeniously towards him why should we harden our hearts against our poor brother 3 We give Non homini sed humanitati non peccatori sed pauperi We give not to the wicked man to uphold him in his wickedness but to supply his present wants 4 Though their tongues should curse thee yet their loyns will bless thee Iob 31.20 5 It is for Pharisees to look for the praise and thankes of men here Gods people must look for their reward in heaven This is our Seed-time and though our Seed bee now buried yet then it will arise and though men thank us not now yet then we shall have thanks before Men and Angels our secret love and obedience shall have open acknowledgement and recompence Christ himself will bee our Encomiast then Mat. 25.34 35 36. 6 Their unthankfulness hurts themselves not us it is their sin not thine Wee must not fayl in our duty because they doe in theirs Another mans Sin will not excuse mine We may not be uncharitable because they be unthankful 7 It is a good sign that our charity is sincere when wee can give to those that revile us and behave themselves unthankfully towards us To give to those that give to us Heathens will doe so but to bless such as curse us and feed such as hate us and so overcome evil with good this is truly Christian Rom. 12.21 8 Suppose they be wicked yet giving may better them and thy kindness may melt them and heap coals of fire upon their heads The way to break a Flint is to lay it upon a soft pillow Rom. 12.20 9 Though some poor people be wicked and unthankful yet all are not so we may not therefore punish all for the fault of some 4 Obj. I see many rich men give little or nothing and therefore why should I give Ans. 1. Few rich men are saved Not many mighty not many noble some but not many great men are good men We must therefore live by Rule not by Example especially of rich cormudgeons who had as leive part with their blood as part with a penny to a pious use Now the rule is that all who are of ability should give and shew compassion to their brethren Zech. 7.9 1 Cor. 16.2 Let every one lay aside somewhat for the poor as God shall prosper him the command is universal without exception or restriction Rich men indeed who abound with worldly goods and have not only for necessity but variety and superfluity those have a strict and severe charge given them to be rich in good works ready to distribute willing to communicate 1 Tim. 6.17 18. now some rich men are rich in good works as Abraham Iob Zacheus Cornelius c. and if you will needs follow rich men follow the best and honour the Lord with thy riches and doe good with thy goods remembring how uncertain they bee 1 Tim. 6.17 they have wings not of a Sparrow but of an Eagle to fly aloft from us Prov. 23.5 improve them therefore to spiritual advantages whilst you have them for as the ungodly poor are the most miserable because they are doubly poor both in soul and body so merciful rich men are most happy because they are doubly rich viz. in wealth and good works Besides God hath given the poor a kind of interest in the rich mans store Non jus proprietatis sed charitatis Hee hath a share in them though he may not be his own carver Prov. 3.27 28. With-hold not good from him to whom it is due that is from thy poor Brother When thou seest any in greater necessity than thy self thou must to thy power succour them The Macedonians themselves were but poor yet when the Church was in distress they gave beyond their ability Many have been poor in goods yet rich in good works Christ himself in respect of Temporal riches was poor he had not a house of his own to dwell in Matth. 8.20 no Lands nor Livings yet was he mindful of the poor and gave bountifully to them for he had a bag to succour the poor withall Ioh. 13.29 The poor Widow gave all her substance and is highly commended for it for God looks not so much at the gift as the sincerity of the giver hence shee is said to have given the greatest gift because she gave it out of an enlarged liberal heart others gave out of their superfluity but she out of her penury gave all that shee had and so rested solely and singly upon the Promise Iohn Baptist commandeth him that hath two Coats not only he that hath four or five to part with one to the poor Luke 3.11 yea our Saviour calls sometimes for a cup of cold water which puts us to no cost of heating Mat. 10.41 which takes off all excuses whereby men would exempt themselves from giving 5 Ob. I pay my Assesments to the Poor and what would you have me doe more Ans. The vilest of men pay what the Law compells them to give but Gods people must do more than others There are many modest poor House-keepers which have more need then many which the Law provides for we must not therefore confine our selves to the Law but as occasion requires we must lend freely help to redeem Captives to raise poor men that have losses by fire shipwrack or that have a great charge of children we must help to train up poor ingenious Children in Learning and honest poor Couples that marry in the Lord c. 6 Obj. I must provide against old age sickness c. Ans. True in a moderate way you must do so as Ioseph in the years of plenty did lay up against times of scarcity But to provide excessively by Usury cruelty and un mercifulness to the poor this is to provide a Curse for thy self and not a blessing By this means thou deprivest thy self of Gods provision for as when we revenge our selves God will not plead our Cause so when we cark and care and think by our own excessive disfidential providing to help our selves we undoe our selves for God will leave us to our selves 7 Obj.
Company of Haberdashers by way of thankfulness for their care taken and to be taken in the right managing of these acts of charity he gave a considerable sum I have mentioned this at large to shame the rich men of this age for their coldness and aversness to works of Piety VVhere oh where shall we find such Ioneses as this He gave pounds we give not pence he gave thousands we give not hundreds hee erected Schools and Hospitalls he promoted Preachers and Piety when we are ready to pull down all The zeal and piety of this good man will rise in Judgement against the Luke-warmness and impiety of the men of this Generation 6 Sensibly and compassionately with a tender pittifulsympathizing-heart We must not only pour out our riches but our souls to the poor Isa. 58.10 we must have a sight and sence of their miseries within our selves considering that they are flesh of our flesh we are all of one and the same bloud Isa. 58.7 Acts 17.26 as good hands made them as made thee and as great a price was paid for their Redemption and though thou mayest be his superiour in Temporals yet he may excel thee in Spirituals in faith obedience humility Great reason therefore that we should put on bowels of mercy i. e. all sorts of mercy to soul body estate give lend visit cloath counsel comfort and doe all that in us lyes for them Coloss. 3.12 The good Samaritan when he saw the misery of the man that fell amongst Theeves hee took compassion on him Luke 10.33 Iob wept for those that were in trouble and his soul was in heaviness for the poor Iob 30.25 let a man give never so much if he doe it with an upbraiding insulting and not with a compassionate spirit it is abominable It is a greater mercy to have a compassionate heart than it is to give an Almes A wicked man may give some of his Goods but a compassionate man gives some of himself To move compassion in us 1. Let us put our selves into their cases and make them our own 2. Make use of thine Eye that is one great means to work upon the heart observe their poor fare their tattered cloathing their cold lodging and feeble bodies The Samaritan saw the Wounded man and then hee had compassion on him Christ saw the People as Sheep without a Sheperd and had compassion on them By this means we shall the better know the necessities of the poor and how to suit our almes to their wants This will make us thankful when we see how others lye on Straw drink Water want Cloathes to their backs and bread for their Bellies c. 7 Largely and liberally As Araunah gave to the King like a King so should we give bountifully to works of mercy A mean man must be frugally liberal a man of an ordinary estate must be moderately liberal but a rich man must be magnificently liberal especially in great and extraordinary cases A Christian must bee a man of a more excellent spirit Numb 14.24 not of a sordid low ignoble spirit Almes is compared to Sowing which usually is done with a full hand to encourage us the Apostle adds a gracious Promise that if we sow liberally we shall reap liberally 2 Cor. 9.6 we should therefore abound in this work of the Lord and bee merciful not as Abraham or Iob were merciful but as our heavenly father is merciful Now the Lord abounds in mercy to us and so should we in our degree to others We should not confine our Almes to an Easter-day or a Christmas-Eeve or a Communion-day but be ready on all occasions for the duty we should not give a penny but a portion to the poor Eccles. 11.1 2. Cast thy bread that is all things necessary for thy poor Brothers support cast it franckly and freely without grudging or repining at him but then it must bee Thy bread got by thy lawful labour cast it on the Waters that is upon the Poor and though it may seem to be lost as that which is thrown down the River yet after many dayes wee shall find it 1. Sometimes in this life we shall have an hundred fold The Shunamite that entertained the Prophet had a Son The Widow of Sarepta by succouring the Prophet had an increase of her Oyl 2. Sometimes to the Posterity when the fathers dead then the Child hath favour shewed him Psalm 112.3 3. Sometimes not till the Resurrection Luk. 14.13 we should therefore give a portion to seven and also unto eight that is unto many for Bonum quo communius eò melius the more communicative our goodness is the better Obj. But we know not what evils may come upon us and therefore we will save Sol. Nay therefore give saith Solomon whilst thou hast any thing to give before all be gone for thou knowest not what evils shall be upon the earth Sad times may come and then those that have been bountiful to others shall finde bounty from others and as they have meted to others so God will raife up some to mete unto them again Wee see the Wheel turns round and those that have been on the top as Bajazet and Belisarius have been brought to the bottom we should therefore improve our Talent while we have it to our Masters praise God hath much dishonour done him by miserable unmerciful men we should help to take off those dishonours by our pious merciful and munificent walking they instead of giving bountifully give basely to the poor mouldy-bread stinking meat that one would scarce give to Doggs yea their horses many times have more and better Corn than poor wanting Christians If base offerings were abhorred of Davids soul how much more are such sordid gifts abhorred of Gods soul. 8 Discreetly according to our estate and abilities and proportionable to our neighbours necessities Rich men must give like rich men and poor men must doe as they can Thus Acts 11.29 when the godly were in distress the Church resolves to send them relief according to their ability We must so give to one that we doe not disable our selves from giving to others Though few offend on this hand yet it is better and safer offending in the excess and giving too much than too little The Macedonians are commended for giving beyond their ability 2 Cor. 8.3 The poor Widow had rather want her self than bee wanting to others and in the Primitive times they sold all that they had to supply the Churches necessities Acts 2.45 4.34 But ordinarily the measure of our almes must be regulated according to our estates this is to order our affairs with discretion Psal. 112.5 according to the ability wherewith God hath blest us we must lay aside somewhat for the poor 1 Cor. 16.2 Divines conclude that the tenth part of our comings in ought to be set apart by way of thankfulness for pious uses upon this account Iacob vowed the tenth to God Gen. 28. ult
Lord alwaies before us it would keep us from falling either on the right hand or on the left Psal. 16.8 David kept all Gods Precepts because he knew that all his wayes were before him Psal. 119.168 So Iob 34.21 22. There is much in the eye of men to keep us from sin and quicken us to duty how much more in Gods All-seeing eye Iob 24.17 He looks upon Sinners with a Vindictive eye It is said of Hercules and some others that they had such sparkling eyes that they terrified men so that they durst not look upon them This is most true of God in a Spiritual sense if he but look on Pharaoh and his Host it puts them all into terror Exod. 14.24 yea if he but look upon the earth which never sinned it trembles before him Psal. 97.4 Men may dissemble with men but there is none can deceive God No Sinner is more hated of God than the Hypocrite because no sin is so directly opposite to his Nature Iehu his zeal was to settle himself in Ahabs Throne but God sees through such Tiffany-designs and sayes to such as the Prophet said to the Wife of Ieroboam Come in thou Wife of Jeroboam why feignest thou thy self to be another than thou art God will one day smite such painted walls Esau a cunning Hunter may get the Venison of this World but it is plaine sincere single-hearted Iacob that gets the blessing Let us therefore alwaies walk as in the presence of God as Enoch Gen. 5.24 Abraham Gen. 17.1 and Hezekiah did Esay 38.3 4 This should make us to keep a strict watch over out Thoughts God is a Spirit and he more especially eyes the bent of our spirits It is not so much our words and workes as our hearts which the Lord ponders So that what the Apostle saith of our words is most true of our Thoughts he that offendeth not in thought the same is a perfect man He is right indeed who is right within When the Lord comes to search men he ransacks the heart and observes what imaginations and thoughts lodge there and judgeth of men accordingly Gen. 6.5 5 It may inform us that the holy Scriptures are the Word of God because of that lively powerful heart-searching excellency that is in them Heb. 4.12 13. Mens words are dead but here is living water sharp and quick discovering the very thoughts and intents of the heart wee should not then quarrel with the Word when it nakedly discovers our selves unto our selves but fall on our faces and worship God confessing that he is in his Ministers of a truth 1 Cor. 14.24 25. We must bless and not blaspheam as some that say The Devil is in the Minister he hath some Familiar else how could he know my thoughts when it is not we that know your thoughts but it is God who searcheth your hearts and by his Word doth discover the secrets of your hearts though wee know not your faces It is the Lord who directs the Word to the hearts of his people Austin reports of himself that when he had been Preaching to his owne people he fell from the subject he intended to confute the Manichees When hee came home he said to those at dinner with him Did you not observe how I went from the subject intended they answered yes Then said he Surely the Lord did this for the good of some soul that was present Not long after came one Firmus a Merchant to him with tears in his eyes blessing God that had brought him to confute the Manichees whereby he was converted God is a free Agent and works when he will on whom he will and by whom he will 6 It serves for Consolation many waies 1 It may comfort us against the reproaches and slanders of the wicked This comforted Iob when his friends accused him falsely that the Lord knew the way which he took Job 23.10 q. d. Though my friends accuse me for an Hypocrite yet Lord thou knowest not only an act or two of mine but thou knowest the very way that I take He knowes the bent of our Souls and will reward us accordingly This uphold Ieremy under this very temptation Ier. 15.10 15. and Paul 1 Cor. 4.3 4 5. The godly have hidden Mannah which comforts them against the calumnies of the world and a white Stone which armes them against the black Stones which are thrown at them by the world and a new Name to comfort them against the nick-names of the world 2 It may comfort us in all our troubles that the Lord sees them Exod. 3.9 Acts 7.34 Our groanings are not hid from him Psal. 38.9 Though wheels goe cross yet God hath a wheel in those wheels Though wee know not how yet he knowes how and when it is best to deliver his 2 Pet. 2.9 3 It may comfort us in point of Weakness It may be thou canst not express thy mind in words I but the Lord knows our thoughts and desires afarre off even before we think them and our words before we speak them Before we call he answers and if we have but sincere desires he hath promised to hear them Psal. 10.17 It may bee that thou art under a Tentation and canst see no faith nor love in thy heart yea but God can Grace is Gods hand-writing in our heaâ—â—s Ier. 31.33 which he can read when we cannot so that as Paul said I know no evil by my self yet am I not thereby justified so mayest thou say I know no good by my self yet herein am I not condemned 4 It may incourage us to be much in secret with God in secret Prayer Meditation and Communion Thy Father which sees in secret he shall reward thee openly Thy secret obedience shall have open recompence Ieremy that wept in secret had his life given him when the King had his eyes put out and many Nobles were slaine 4 Obs. The Lord can turn our light into darkness Hee can turn the morning which usually brings light with it into the darkest night Thus he dealt with Aegypt he brought a dismal darkness on them for three dayes even such darkness as might be felt Exod. 10.21 22. So when Christ was Crucified there came a great darkness on the Land Mat. 27.45 If we provoke the Lord to anger he can quickly turn our day into night Amos 5.8 and our mirth into mourning Hee is the God of Nature and can when pleaseth him invert the order of Nature and stifle us with gross darkness The Light is a pleasant thing but the light of the Gospel that Supernatural Light oh how pleasant and precious is that We may better want the Sun in the Firmament for that is but a common blessing than the glorious light of the Gospel which shewes us the way to eternal life Wee should therefore bee thankful to God for all manner of Light and take heed of offending him who can at once deprive us both of Natural and Supernatural light He can
should wee bee constant in Gods way and not bee like Planets or wandring Stars carried to and fro with every wind of doctrine Iude 13. 4 They have great Influence upon the creature though not so great as judicial Astrologers would make the world beleeve 5 Obs. Rain is the gift of God It is hee that calls for the waters of the Sea by whose vapours the clouds and rain are made and poureth them out upon the earth Iob 5.10 But of this at large on Amos 4.7 and 9.6 5 Obs. That second causes must lead us to the first cause of all The Prophet here describing the Physical original of the rain and shewing that the waters of the Sea were the material cause of it and the Sun the instrumental cause to draw up those vapours yet hee tells us that God is the efficient cause of all it is hee that calls for the waters of the Sea and unless hee move the other can do nothing Nil si prima vetat causa secunda valet Many talk of nature and study nature so long till they forget the God of nature and pore so much upon the creature that they forget their Creator 6 The consideration of Gods Omnipotency should humble us This is the reason why the Prophet so much insists on this point Amos 4. ult and 9.6 VERSE 9. That strengtheneth the spoiled against the strong so that the spoyled shall come against the Fortress THe Prophet having set forth Gods Omnipotency in the works of Creation comes now to clear it further by his works of Gubernation and Providence hee can with ease strengthen the weak and destroy the strong there is nothing too hard for him In this verse wee have a Prolepsis or preventing of an objection whereas the Israelites might say Wee dwell in Samaria a strong fortified City that hath stood it out many a time successfully against its enemies wee have likewise a potent and successful King Ieroboam the second and therefore it is not for us to fear To this the Prophet answers that they had no reason to trust in these creature-coâ—fidences for the Lord could easily raise up the Assyrian who should spoil both them and their Kingdome Object If hee do come wee will flye to our strong Holds and Fortresses Answ. And I will send the Destroyer saith the Lord against the Fortress There is no power nor policy against the Lord all Forts and Fortifications are but vain if hee be our enemy God can send mighty Adversaries against us who shall destroy our Forts and us in them In the words wee have 1 A Position or Proposition God strengtheneth the spoyled against the strong 2 An Inference Therefore the spoyled shall come against the Fortress and take it The vulgar Latine and all the Popish gang that leave the Original and follow the Latine Translation render it subridet vastatorem God laughs at the destruction of wicked men But the word signifies to corroborate and strengthen and not to laugh or smile Others conceive that the Lord here threatens that if they did not seek him but would trust in their strength and creature-confidences and still went on to conremn his warnings he would send some weak spoyled contemptible enemy and strengthen him with the spoyl which hee should get so that hee should destroy them for hee gives victory to whom hee pleaseth and can make the weak to prevail against the mighty and therefore Israel ought to stand in awe of him and sue unto him for mercy This way the Chaldee Paraphrase goes But the Original favours the Geneva Translation which runs thus Hee strengtheneth the destroyer against the mighty and the destroyer shall come against the Fortress The original word Shod which our Translation renders spoyled is usually rendred a Destroyer a Waster a Spoyler a Plunderer Isa. 16.4 Let mine out-casts dwell with thee Moab be thou a covert to them from Shod the spoyler for the Extortioner is at an end the spoyler ceaseth and substantively it is put for devastation waste and spoyl Isa. 22.4 and 59.7 Hos. 7.13 So that wee may take the words either generally that the Lord is hee that strengtheneth the Destroyer against the Mighty when they sin against him and provoke him Or particularly as spoken to Israel it is the Lord that strengthens the Assyrian who is called the Spoyler by way of eminency against these Idolatrous Israelites who thought themselves strong and mighty And the Lord will bring him against the Fortress that is against the fortified City of Samaria and the other Cities and Towns depending on it Isa. 17.3 q. d. You think your selves safe and well because you are armed and fortified and therefore you sleight my Threatnings and promise your selves peace and think that none shall bring you down not once considering that you have to do with God and not with man who can strengthen the weak against the strong and hath many Destroyers at hand ready to execute his vengeance upon a rebellious people OBSERVATIONS 1 If wee take the words according to our Translation the Observation is That God can strengthen the weak and make them overcome the strong It is hee that strengthens one and enfeebles another Ezek. 30.24 and can make wounded men to subdue his enemies Ier. 37.10 He can make one Abraham with his family to conquer four Kings Gen 14.9.18 he can make a Ioshua to slay Amalakites destroy Midianites and subdue Canaanites Num. 31.7 We should not then kiss our own hands or sacrifice to our own nets but ascribe the praise of all our victories to the Lord who strengthens the wasted and the spoyled against the spoyler and can make Iacob a worm to thresh mighty Mountains Isa. 41.14 15. so Iosh. 6.5 15. 1 Cor. 2.27 Ier. 31.22 2 No Forts nor Fortifications can preserve a sinful people from destruction Though they should build walls as high as heaven and dig ditches as deep as hell yet if sin bee within all Fortifications without are vain as I have shewed at large elsewhere VERSE 10. They hate him that rebuketh in the gate and they abhor him that speaketh uprightly THere are two great impediments that keep men from Repentance The one is a low conceit of God The other is an high conceit of themselves The first the Prophet removed Verse 8.9 by setting before them the glorious Majesty of God The second hee comes to remove in this and the following verses by setting before them their sin and misery that so if possible hee might fit them for mercy In this Verse wee have a second sin and cause of Israels ruine and that is obstinacy and hating of reproof This was their sinning sin which helpt to ruine them with a witness the Lord in great mercy sent Physitians to them but they abused them and like frantick Patients threw the physick to the walls they hated to bee reformed and cast Gods words behinde them The words admit of some difficulty The question
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
sin yet mourn withall for the hardness of mens hearts so did our Saviour Mar. 3.5 so Lot reproved the Sodomites yet calls them brethren Gen. 19.7 and Moses in his zeal was angry at the people for their Idolatry yet prayes for them Psal. 106. So Amos here sharply inveighs against the sins of this People yet takes up a Lamentation for them Amos 5.1 and here intercedes for them Our zeal must be mixt with love though we may and must sometimes reprove men sharply Titus 1.13 yet must we not forbear praying for them 1 Sam. 12.23 so did the Vinitor intercede for the barren Fig-tree Luke 13.6 7 8 9. every Minister must be Adamas magnes he must harden his face like a flint and have browes of brass to oppose the wicked yet must he withall be a Load-stone by his amiable tender and compassionate carriage to win them to Christ lying in the breach for them and running hazards to save them from destruction Ezek. 22.30 3 As it is the duty of all the godly so especially of Gods Ministers to sympathize with Gods People in their misery and to intercede for them at the Throne of grace We must not only preach but also pray for our people as it is their duty to pray for us 2 Thes. 3.2 3. so it is our duty to pray for them especially in their troubles it is both commanded Joel 1.13 2.17 Ephes. 6.18 and commended to us by the examples of the Saints Abraham intercedes for Sodom Moses for Israel Exod. 32.31 32. Ieremy for the Iewes Jer. 18.20 yea so zealous was he in praying for them that the Lord is faine to bid him hold Ier. 7.16 How earnestly did Paul pray for the Iewes though they were his deadly enemies Rom. 10.1 Phil. 1.4 9. Colos. 1.3 9. 1 Thes. 1.2 As Natural fathers so Spiritual ones in a spiritual sense should lay up a stock of prayers for their People Thus the living are commanded to pray for the living Iam. 5.16 but we have neither Precept nor President of any that ever prayed for the dead now whatsoever is not of faith is sin but such Prayers have no foundation in the Word of God therefore they cannot be of faith Such prayers doe neither avayl the Saints in Heaven nor the Damned in Hell because both have an irrecoverable doome past upon them as is fully proved by a Learned Pen. 4 Our Prayers must be Argumentative Prayers We must stirre up our selves that we may lay hold on God using Arguments to move the Lord to pitty us So doth Amos here and so did Abraham Gen. 18.2 3 c. and Iacob Gen. 32.11 12. and Moses Exod. 32.11 12 13. Ezra 9.9 Neh. 9. Dan. 9. David Psal. 79.6 7. 88.9 to 13. 90.13 14. 130.3 4. especially we should press the Covenant so doth Amos here and David Psal. 74.20 5 In our Prayers we must plead mercy and not merit The Prophet here beggs for pardon and forgiveness because they were low so doth David Psal. 79 8 9. our Merit is Gods Mercy it must needs be so since all our righteousness is as filthy raggs Hence Nehemiah when he had done great things for God yet being conscious to himself of many infirmities he beseecheth the Lord to spare him according to the greatness of his mercy Neh. 13.22 So Daniel a man highly beloved yet beggs for mercy and for pardon Dan. 9.18 23. 6 VVe must be earnest with God for the pardon of our sin So is the Prophet here O Lord I beseech thee pardon the sin of this People He knew right well that sin was the cause of all their sorrow and when this peccant humour was once removed the effect would cease and therefore the Church prayes Take away our iniquity and receive us graciously Hos. 14.2 the godly can bear any suffering but not sin When the Plague lay upon the people David cries Take away the sin of thy Servant and then the Plague will cease 7 Gods owne people by profession may be brought to a very low condition both in Temporals and Spirituals So it was with Israel here which made the Prophet question By whom shall he arise He was brought so low that thee could neither raise himself neither was there any other that could help him up their strength was so exhausted that there was no visible effectual means of their restauration We may say of all Creature-comforts as Iob said of Wisdome Iob 28.12 13 14. Where shall Wisedome be found the Earth saith it is not in me and the Depth saith it is not in me c. so where shall ayd in troublous times be found The Earth saith It is not in me Friends say It is not in us and Riches say It is not in us c. It is only to be found in the Almighty we are never so little or low but he can help us there is nothing too high or too hard for him though Salvation be not in our Hills yet it is in Gods hand Ier. 3.23 he is the Lord of Hosts and hath all power at command and therefore the Prophet betakes himself to his Prayers as his best refuge O Lord I beseech thee spare thy people This is one reason why the Lord lets things run to extremity that he may drive us to our Prayers as we may see in Hesters case Now if ever we would raise a Land out of the duâ—t 1 We must raise our Prayers be servent in them it is none but wrastling Iacobs that shall become prevailing Israels Hos. 12.4 2 Raise your Faith this layes hold on God and ingageth him in the Quarrel whilst Creatures oppose Creatures they may make some resistance but when Omnipotency comes against impotency there is no abiding See what great things faith hath done Heb. 11. 3 Raise your Holiness grow therein be holy in all manner of conversation God never yet destroyed an holy obedient people such holy ones are the glory of a Land and upon all this glory there shall be a defence Isa. 4.5 VERSE 3. The Lord repented for this It shall not be saith the Lord. HEre we have the success and good effect of the Prophets Prayer he prayes in faith and is heard the Lord holds his hand and saith it shall not be so willing is the Lord to be intreated for to spare his Church and People The Lord repented for this He changed not his eternal Decree but suspended the full and final execution of it according to his eternal Decree When God is said to repent it is an usual Anthropopathy and speaking after the manner of men according to our capacity Gen. 6.6 Exod. 32.14 Ier. 26.19 for God is not as man that he should repent 1 Sam. 15.29 and therefore it is added exegetically This shall not be it was no change in God but only a stopping of the execution of the Judgement threatned according to Gods Decree such threatnings being conditional as I have
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
we do the works of Abraham Iohn 8.39 Rom. 9.7 8. Let our Ancestors be never so gracious unless we follow their gratious example and walk in their steps we are no better in Gods esteem than Ethiopians and out-casts yea the piety of predecessors is so far from justifying any in their sins that it aggravates them in that they had such good patterns set before them and yet they would not follow them A Noble Pedigree is little worth where the line of well-doing continues not and 't is much more glory to begin the honour of ones house than either to end it or not encrease it What did it profit Châ—m that he was the Son of Noah or hurt Abraham that his Father Terah worshipped Gods of Clay or hurt Timothy â—hat he was born a Gentile Honesty how mean soever the birth be knows no disgrace The Prince of Satyrists though a Heathen yet hath spent a whole Satyr to very good purpose against those that boast of their Noble Pedigree when themselves have nothing that is truly Noble in them 2. Priviledges abused increase wrath Mat. 11.20 21 22 23. Rom. 2.9 1 Cor. 10.2 3 4 5. Heb. 2.1 2 3. When men ungratefully abuse their mercies and the God of their mercies 't is just with God to strip them of those mercies But of this at large elsewhere 3. Sin debaseth a people and makes glorious Nations like to unglorious and contemptible Heathens Whilst Israel walked up to his priviledges he was exalted but when he offended in Baal and fell to Idolatry he died and lost his reputation with God and Man both at home and abroad Hos. 13.1 Ezek. 16.3 4. The changes in Nations aud translating of Kingdomes from one to another are not casual but providential There is the finger of God in them all 'T is he that destroyed the Canaanites and brought in Israel 'T is he that cast out Israel and brought in the Assyrian he rooted up Iudah and brought in the Chaldean and rooted up the Chaldeans by the Medes and Persians and brought the Philistines and Syrians out of Caphtor and Kir He puts down one and sets-up another in the Throne and none may say unto him What dost thou Deut. 2.21 4.21 5. External favours and deliverances are no Arguments of Gods internal love and favour to a people Uncircumcised Philistines and Idolatrous Syrians may be delivered from a Caphtor and a Kir and yet these preservations may be to them but reservations to greater wrath Pharaoh was delivered from many plagues yet his heart being hardened at last hee perisht in the Sea All things come alike to all and there is no judging of Gods favour by these external things Eccles. 9.1 2. The Sun of prosperity shines as well on the barren Wildernesse as upon the fruitful Pastures VERSE 8. Behold the eyes of the Lord God are upon the sinful Kingdome and I will destroy it from off the face of the Earth saving that I will not utterly destroy the house of Iacob saith the Lord. THe Prophet goes on in the confirmation of what he had denounced against Israel by an Argument drawn from the Justice of God who is of purer eyes than to behold iniquity with the least approbation and who will not acquit persons or Kingdomes that persevere in their wickednesse Behold the eyes of the Lord are upon the sinful Kingdome to punish and destroy it In the words wee have 1. A note of Attention Behold 2. The matter to be attended and that is 1. A judgement threatned God will destroy Israel from the Superficies on face of the earth that is he will extinguish their memorial from amongst men and root them out of the world so that they shall never have more the face of a Nation upon Earth The like expression we have Exod. 32.12 Deut. 6.15 Warnings could not mend them now Judgements shall rid the world of them 2. Here is the reason why the Lord will thus destroy them and that is because they are a sinful Kingdome or as the words are in the fountain they are a sinning Kingdome a Kingdome even composed of sin and drowned in iniquity A Kingdome that sinned not through weakness but wilfulness whose sins were not infirmities but enormities They fell not by the violence of temptation but 't was their trade to be sinning they were wholly given up to it both Superiours and Inferiours had for many years been a race of Idolaters persisting obstinately in their wicked waies no wooing nor warning no mercy nor menaces could work upon them they were incorrigible and incurable and therefore the Lord now resolves to ease himself of them Quest. But who is meant here by the sinful Kingdome A. Some conceive that by Kingdome here is meant any sinful Kingdome indefinitely but I conceive that Amos being sent more especially to prophesie against the Idolatry of the Kingdome of Israel doth directly and primarily speak against the Idolatry of the Kingdome of Israel for Idolatry is called The sin by way of eminency as I have shewed before on Amos 8. ult now Israel persevering as in other sins so especially in this great sin of Idolatry is here called Mamlachah Hachattaah Hoc regnum peccans this sinful Kingdome the article Ha is emphatical and the Text saith not Mine eyes are upon a sinful Kingdome indefinitly but upon This sinful Kingdome viz. of Israel and then secondarily it includes the Kingdome of Iudah which had deeply corrupted it self and not long after they also were carried Captives to Babylon 3 Here is the certainty of the judgement The Eyes of the Lord are intent upon them for this purpose see Vers. 4. before he hath set his face in anger against them to destroy them 4 Here is a mitigation or qualification of the Threatning Yet he will not utterly destroy the house of Iacob but in the midst of judgement he will remember mercy and having purged out the dross and destroyed the prophane body of the people and rebellious rout he will preserve the penitent as a remnant for himself according to his promise made of old to Abraham Isaac and Iacob Lev. 26.40 41 42. Though the Lord beat Heathenish Nations to dust and stock up the wicked root and branch and though Israel deserved a total destruction yet for his own Name sake he will not deal so with his Church and chosen he never utterly destroyes them but leaves some remnant to praise him and to shine like lights in the midst of a perverse people and if he do bring them into Captivity yet a remnant both of Israel and Iudah shall return again according to that precious promise Ier. 30.3.10 â—o the dayes come that I will bring again the Captivity of my people Israel and Judah saith the Lord and will cause them to return to the land that I gave to their fathers and they shall possess it This was fulfilled when a remnant of Israel returned out of Assyria and