Goodness viz. he was their God in Covenant still ready to receive them to mercy upon their returning to him 2 His Greatness vers 13. he forms the Mountains and creates the Winds c. and can with ease destroy such as rebell against him The Prophet had before reproved the Rulers and people in general for their Idolatry Carnal security Ingratitude and Apostacy now he comes to reprove the Counsellours and Rulers of the Kingdom of Israel in particular for their oppression and cruelty for their Epicurism and beastly kind of life vers 1. Hear this word yee Kine of Bashan This is the Prophets exordium and Preface wherein he calls for attention both in respect of the Persons he speaks to and the matter he treats of viz. the Sins of the Rulers and People 2 We have the Judgements denounced against them for those Sins set forth by a double Metaphor ver 2 3. 3 Here is the confirmation of this threatning 1 By the Oath of God I have sworn by my Holiness saith the Lord that I will bring evil upon them and secondly their Sins have justly deserved it for 1. They are a People given up to Idolatry and hypocritical worshipping of me vers 4.5 3. They were indurate impenitent and incorrigible under variety of former judgements vers 6. to 12. The Prophet names Six 1 Famine I gave them cleanness of teeth c. ver 6. 2 Drought I will hold the rain from them ver 7 8. 3 Blasting Mildew and the Palmer-worm ver 9. 4 The Pestilence ver 10. 5 The Sword ver 10. 6 Terrible Destruction ver 11. 4 Here is the unhappy success of all these dispensations of God towards them which is annext to every particular Judgement as a Versus intercalaris the burden of this mournful complaint Yet have yee not returned unto me saith the Lord vers 6 7 8 9 10 11. 5 Seeing their incorrigibleness the Prophet goeth on to denounce a sorer and sharper Judgement than any yet had befaln them vers 12. Therefore thus will I doe to thee O Israel The Judgement was so dreadful that the Prophet seems unable to express it and therefore he doth as 't were draw a Vail over what he could not in words express with a Thus will I doe unto thee q. d. since nothing will move thee I will bring upon thee some direful desolation and utter destruction for so it follows Chap. 8.14 They shall fall and never rise up again 6 He concludes the Chapter with an Exhortation to Repentance calling upon them to prepare to meet the Lord by unfeigned Humiliation and Reformation that so they might prevent those Judgements which were yet coming upon them vers 12. 7 The better to awaken them he useth two Motives the first is drawn from the dreadfulness of the impending Judgements which since they were not able to resist hee exhorts them to prevent considering also the advantage they had of a Covenant yet in being betwixt God and them ver 12. The second is drawn from the Majesty and Power of God who was marching in wrath against them In the first Verse the Prophet prosecutes the Charge which hee had begun Chap. 3.9 10. against the Rulers and Judges of Israel for their cruelty in oppressing the poor and needy These usually are ring leaders in sin their examples incourage others in wickedness and therefore the Prophet begins his Charge against them and after descends to the Priests and People who were confederate with them in their wickedness Here we have 1 The Summons Hear this word 2 Who must hear The Rulers of Israel whom for their effeminacy he calls Kine of Bashan 3 Where doe they dwell In the mountain of Samaria This was the Metropolis and chief City of Israel situate upon a Mountain here was the Kings Palace where these Courtiers resided 4 What doe they doe there Why they Oppress the Poor They crush the Needy They call for drink Before he had described them darkly and figuratively calling them unruly Kine but now he tells them plainly and punctually what they are they are full fed Beasts that goared their fellows and trampled the poor under their feet 5 But what said the Lord to all this Why he swears by his Holiness that they shall dearly pay for this their cruelty vers 2. So much shall suffice for the Logical Analysis and resolution of the words I come now to the Grammatical explication of them Hear this word viz. of the Lord as it is explained chap. 3.1 q. d. I come not to you in mine own name or in the name of men but I come to you in Gods name it is his Message that I bring to you and therefore justly calls for their best attention and obedience the Original implieth both Hear this word 't is emphatical in the Original for the Article is doubled q. d. Hear this word which the most true and eternal God all whose words are works hath spoken against you and hear what hee hath decreed to bring upon you Yee Kine of Bashan Thus he calls these wicked wealthy wanton Rulers who managed the affairs of the Kingdom for the King and did abuse their power to the oppressing of the poor those feasted and fatted themselves with the spoyls of the poor whom they opprest in judgement and therefore the Prophet calls them not men but Beasts and fat Bawsons whose hearts were fat as grease and their eyes star'd out with fatness they were stupid and therefore he useth sharp expressions the better to awaken them he speaks to them in the feminine Gender not because they were Women as some conceive for the sins which he reproves are more proper to men especially the Rulers of a People but because of their effeminate wanton condition being given to their bellies therefore he calls them in his Herds-mans Dialect Cowes not Oxen or Horses which Plow and labour for us but lazy lascivious Cowes and Heifers which were put into rich Pastures to fill and fat them the sooner for the slaughter They were like to fat unruly refractory Heifers which could endure no yoke 'T is usual in Scripture to call such idle effeminate loose persons by the name of Females Isa. 3.12 Revel 17.3 4 6 7 9 18. such wealthy wicked men are elsewhere called fat Bulls and Bulls of Bashan for their fierceness and cruelty Psal. 22.12 Ier. 50.11 Hos. 4.16 10.11 2 He calls them Kine of Bashan because of the plenty of fat Cowes and rich Pastures in that Country hence we read of the fatlings of Bashan Ezek. 39.18 and Rams of the brood of Bashan Deut. 32.14 now the Rulers of Samaria were like the Kine of Bashan loaded with fatness secure and drunken with worldly wealth and pleasures insomuch as they sleighted the Word of God and contemned the Prophets which publisht it unto them and so became like fat Beasts fitted for the slaughter Caution The Lord doth not here simply condemn them for their Riches which
gives liberty for every one that supposeth himself Gifted to Preach without any Call for though Amos were an Herdsman yet he was both gifted and called extraordinarily by God as appears Amos 7.15 The Lord took me as I followed the flock and said to me Goe Prophesie unto my people Israel Here is his Call and he shewed his extraordinary Call by his extraordinary gifts whereas those Enthusiasts amongst us who pretend to an extraordinary Call upon trial are found not to have ordinary gifts they can hardly write one line of true English 2 Obs. It is lawful sometime to use a Preface the better to quicken attention We are by nature dull and slow to beleeve or practice the truthes of God and therefore we had need of all good means to quicken us But of this elsewhere 3 Obs. Ministers must Preach the Word of God to the people They must not preach their own Fancies or mens Inventions but they must publish Gods Counsels teaching men to observe whatsoever he commands them Matth. 28.20 1 Cor. 11.23 De Deo nil sine Deo we must doe nothing in Gods Worship without the warrant of his Word all must be done according to Gods pattern without adding or detracting Deut. 12. ult Prov. 30.6 Hence it is that all the Prophets as Amos doth here came with a Dixit Dominus Thus saith the Lord and Hear the Word of the Lord Ezek. 1.3 Hos. 1.1 Jonah 1.1 Micah 1.1 Zech. 1.2 Mal. 1.1 Hee that preacheth to Gods people must publish his Oracles to them 1 Pet. 4.11 such a man may preach with power and authority It is this Word of God which Gods people must read Deut. 6.6 7. this they must search into Ioh. 5. 39. this they must meditate on Psal. 1.2 and this they must practise Joh. 13.17 and therefore great reason that this and this Word only they should hear 1 Away then with those Atheistical Sectaries who contemn Gods Word and prefer their own brainsick Revelations Raptures New Lights and Satanical delusions before the pure and perfect Word of God These are not of God because they reject his Word 1 Ioh. 4.6 these follow lying Vanities and so forsake their own Mercies they reject the Law which shewes they have no light in them Isa. 8.20 Those Ministers then are to be blamed that instead of saying with Amos Hear the Word of the Lord they cry Hear what Aristotle Tully Plato Plutarch Pindarus Seneca say how oft doe they cry Thus saith Austin and thus saith Ambrose when it may be they never once saw much less perused those Authors only they name them to get a name for Learned men when indeed it is a very poor peice of learning to get a few fragments and scraps of Latine in that kind together Wee are Gods Embassadours and must keep close to our Commission and though we may occasionally as the Apostle did and sparingly cite Heathens to convince them out of their own VVriters or else to shame Christians that come short of them yet we may in no wise make it our constant practise 4 Obs. Gods Ministers who are sent by him must plainly tell even great men of their sins so doth Amos here he sleights the sinful greatness of men and emboldens himself upon his authority and calling Though they were fat and full high and haughty yet he tells them to their faces that they acted rather like Beasts than men and should dearly pay for their cruelty It is true poor men must be reproved when they sin but rich men especially because the sins of great men are great sins and by their example they doe much hurt to others Hence Samuel reproves Saul and the man of God reproves Ieroboam for usurping and intermedling with the Priests Office which belonged not unto him 1 King 13.1 2 c. Their falls are not only Personal but Epidemical and teach general disobedience as they complained of Queen Vashti that her disloyalty would make others disloyal Hest. 1.16 17. It is in the body Politick as in the body Natural if the Vitals be poysoned the inferiour parts cannot bee free each Vein and Nerve and Artery like the flowing streams of some polluted Springs are receptacles of their infection as well as nature Let Ieroboam but set up Calves and all Israel is presently upon their knees to them How many silly people by following their Rulers have run themselves into destruction like the Prince of Frisland who asking what became of his Progenitors and Friends that were dead in their ignorance and error Answer was made That they were in Hell hee desperately replied that then hee would goe thither after them Subjects are ambitious to follow their Princes Tenants their Landlords and Servants their Masters though they forsake God to doe it It was none of the worst counsel which the good Judge in Lucian gave to Sostratus when he released him Bee good saith hee and see thou teach not thy offence to others for there are some who doe at once in the very same act both commit and teach sin and so to the numberless number of their own transgressions adde the sins of thousands Yee Kine of Bashan 5 Obs. Wicked men are brutish men Their prosperity and pomp besots them Ier. â— 5.21 it fills them with insolence and blasphemy Psal. 73.5 6 7 8 9. and debaseth them beneath the beasts that perish Psal. 49.20 because they have no changes therefore they fear not God because they are not emptied from vessel to vessel but they live secure and at ease therefore their scent abides within them Ier. 48.11 Hence it is that they are so oft compared in Scripture to Bulls Bears Doggs Swine c. as I have else where shewed at large That dwell in the Mountain of Samaria 6 Obs. God takes notice of the dwellings of men He knows where his enemies dwell Obadiah 3. and he knows where his people dwell Ezek. 26. Zech. 2.7 Revel 2 13. he knows our names our natures our callings and conditions Act. 16.14 15 yea not only our integral parts but even the hairs of our head are numbred by him Mat. 10.30 He sees us though we see not him Iohn 1.47 and knowes us by our names before we have a being Iosiah was called by his name three hundred years before hee was born 1 King 13.2 God hath a particular and distinct knowledge of every man and woman in the world hee perfectly knowes all things past present and to come Acts 15.18 and that not successively and by discourse by debating and searching out the causes of things but in a moment by one eternal act of understanding he knoweth all things with their causes and conditions in himself and of himself without any reasoning or help from others what was done or is to be done a thousand years hence is as present with him as a thing that is past Psal. 90.4 Hee calls the things that are not as if they were Rom. 14.17
and knew Ieremy before he was formed in the Womb and ordained him to be a Prophet Ier. 1.5 Gods knowledge is infinite and eternal like himself our knowledge is dark imperfect uncertain confused but Gods knowledge of us and ours is an absolute perfect clear certain distinct knowledge we know the outside and superficies of things but God searcheth the heart and knowes not only our faces but our spirits 1 Sam. 16.7 Ier. 17.9 10. all things are naked and anatomized before him Iob 34.21 22. Heb. 4.13 How careful then should we be to walk in the midst of our houses with perfect hearts Psal. 101.2 since Gods eyes are upon our habitations and he sees our walking there This should make us dedicate our houses to the service of God Psal. 30 the title of the Psalm 2 Sam. 6.20 that so they may be Bethels houses of God and not Betha-vens houses of vanity and iniquity Wee should put away sin farre from our Tents and Tabernacles that the eyes of Gods jealousie may see nothing amongst us to displease him Iob 22.23 see the benefit v. 24. to 30. Let the name of our dwellings be Iehovah Shammah the Lord is there Ezek ult ult let not idleness ryot and prophaneness dwell there but let the glory of the Lord and his fear dwell there let it bee said of your houses as Hagar said of her VVell Gen. 16.14 Beer-la-hai-roi the Well of him that lives and sees me So say thou Beth-la-hai-roi The house and dwelling of him that lives and sees me Wee shall never bee sincere till wee can walk as in Gods eye continually as Enoch and Abraham did Gen. 5.24 17.1 24.40 7 Obs. Great men many times are great Oppressors It is these fat Cowes of Bashan that goar their fellows Riches accidentally make men cruel and insolent it were rich men that opprest the poor and drew them by violence before Judgement Seats Iam. 2.6 8 Obs. Luxury breeds oppression As covetousness is never satisfied so neither is intemperance when great men are wedded to their lusts then to maintain them they fall to oppression crying Give give that we may drink Men devoted to their lusts are insatiable though they have enough yet like fat beasts they must drink more they make their bellies their gods and therefore it is no wonder to see them active in promoting its interest to the utmost Isa. 22.13 1 Cor. 15.32 this ruines Persons and Nations The Curii and Fabritii by their contentation and temperance advanced the Roman Empire when their Successors by Covetousness and Luxury destroyed it 9 Obs. Wicked Rulers usually are great Bribers They are all for gifts and rewards crying Hab Hab Give give Bring bring Hos. 4.18 they ftirre up Lawyers Attornies and other inferiour Officers to bring in Griest to their Mills that they may divide the spoyl and make a prey of their poor Clients Great men want not instruments to assist them in their wickedness be it never so vile let Iesabel but contrive the Tragedy of Naboths death and she will finde Elders that will act it for her If Amnon be sick of Lust there is a Ionadab ready to adde fuel to the flame Did not the Lord bind Kings in chains and great ones in fetters of iron setting them their bounds which they cannot pass there would be no living for good men in the world 10 Obs. It is the property of wicked men to incourage one another in their wickedness They cry Come let us drink and be merry with the spoyls of the poor Thus Persecutors say Come let us lay our heads together and work wisely that we may destroy Gods people Exod. 1.10 Prov. 1.11 The unclean Person also hath his Come let us take our fill of lust Prov. 7.18 The Idolater hath his Come let us joyn together to make our Idols Isa. 42.7 The Drunkard saith Come let us fetch Wine and fill our selves with strong drink to morrow shall be as to day and much more abundant Isa. 56. 12. q. d. though we drink till we be drunk and stark mad yet we fear no punishment we shall fare no worse to morrow than we have done to day God regards not such things as these and if the wicked have their Comes Gen. 11.3 why should not Gods people have their Comes wee should incourage each other in goodness and call one another to the publick Assemblies saying Come let us goe to the house of the Lord Isa. 2.3 5. Zech. 8.21 wee should call men to Christ as the Prophet doth saying Come come come Isa. 55.1.3 Philip calls Nathaniel to come to Christ and the VVoman of Samaria calls her Neighbours Ioh. 1.46 4.29 this duty of stirring one another up to the best things is oft commanded as a special preservative against sin 1 Thes. 5. 11. Heb. 3.12 13. 10.24 it is not sufficient that wee practise the Truth our selves but wee must encourage those about us also so to doe Gen. 18.19 wee are dull and backward to the best things and have need of quickning Prov. 27.17 VERSE 2. The Lord hath sworn by his Holiness that loe the dayes shall come upon you that he will take you away with hooks and your posterity with fish-hooks IN the precedent Verse we had the Sin of the Rulers of Samaria now comes their Punishment The Prophet here tells them that the time is even now at hand when the Lord will visit for all their Idolatry Oppression c. and to procure the more credit and authority to what he spake hee brings in the Lord himself swearing their destruction Gods bare word had been sufficient but the better to awaken these secure Sinners and assure them of some approaching Judgement he tells them that the Lord had sworn by his Holiness that is by himself for Holiness is so essential to God that hee may as soon cease to be God as cease to be Holy and Good Man when he swears must swear by a greater than himself but since there is none greater than God therefore the Lord swears by himself Heb. 6.13 it is himself that is meant when he swears by his great name Jer. 44.26 By his Soul Jer. 51.14 Amos 6.8 and by his Holiness as here for whatsoever is in God is God himself In this Verse we have two parts 1 A Commination of a dreadful Judgement 2 A Confirmation of this Commination with an Oath the Judgement threatned is in these words Loe the dayes shall come upon you i. e. direful dismal dayes full of misery and calamity shall certainly and suddenly surprize you when you shall be carried away captive by the Assyrian Amos 5.18 19 20. As men have their dayes of sinning so God hath his appointed times when he will visit for sin Ierem. 46.21 Obj. We are rich and mighty and cannot easily bee carried away Ans. Riches avayl not in the day of Gods Wrath the Assyrian shall as easily carry you away as the Fisher doth his little Fish which
at first shewes but like a mans hand may suddenly over-spread the whole Heavens 7 Obs. Good intentions are no warrant for evil actions Ieroboam pretended well when hee set up the golden Calves at Dan and Bethel saying Behold thy Gods O Israel which brought thee out of the Land of Aegypt 1 King 12.28 his meaning was not to cast off the true God but to set him forth by some visible resemblance thinking that this might bee as good a way of Religion as the Ark and Cherubims at Ierusalem but the Lord tells them that since they had set up a worship of their own inventing hee abhorred both them and their services Amos 5.21 22. and calls it a worshipping of Devils 2 Chron. 11.15 Thus Aaron and the Israelites pretended well when they set up the golden Calf Exod. 32.4 5. Micah and his Mother had a good meaning when they erected the Ephod and Teraphim for the service of the true God Iudg. 17.3.13 Paul had a good meaning when hee persecuted the Saints Acts 26.9 yea and many that kill them think they doe God good service Ioh. 16.2 3. Uzzah it is conceived was a good man and out of a good intent would have kept the Ark from falling yet for medling with that which belonged to the Priests God smote him dead 2 Sam. 6.6 7. Those gifted men amongst us that presume to Preach without a Call no doubt but many of them have good intentions and think they doe God good service but because they have no command nor commission from God so to doe it is an abomination to him and he will one day ask them Who required this at your hands Saul out of a good intent viz. that hee might sacrifice spared the fat Cattel and Gideon made an Ephod for Gods Worship which God had not commanded but this ruined both them and their Families Iudg. 8.27 1 Sam. 15.21 Nadab and Abihu had no evil intent in offering strange Fire yet were smitten dead for their pains Levit. 10.2 3. So the Papists and the worst of men have their good meanings which at last brings them to evil ends It cannot excuse their evil dealing with God and his people What Sin so vile that is not covered with the vayl of a good meaning How many wayes are there which seeme good in mens owne eyes yet the issues thereof are the wayes of death Prov. 14.12 we may not therefore doe every man what seemeth good in his own eyes but what is good in Gods eyes Deut. 12.8 Those things which in themselves are evil may not for any good ends or plausible intentions be practised None may doe evil that good may come thereof Rom. 3.8 wee must have a command from God for what we doe else our ownâ— good minds and meanings will doe us no good yea this would open a gap to all manner of villanies the Murderer the Drunkard the Traytor c. they all pretend they have good meanings in what they doe but such vain conceits and crooked Rules of multitudes custom good meaning c. hath brought thousands to destruction we must to the Law and to the Testimony and walk according to that rule if ever wee expect peace Gal. 6.16 8 Obs. In the Worship of God we must keep close to the Rule for matter manner time and place Israel failed here in these particulars and therefore God rooted them up 1 They changed the place of Gods Worship 1 King 12.29.2 The time vers 32.3 The manner vers 28.4 The Priests vers 31 33. and this ruined them 1 King 13.33 34. it is not the Traditions of men or Customes of Fore-fathers Antiquity or Succession that is our rule the Israelites here might have pleaded Prescription for their Idolatry for above two hundred years all their twenty Kings successively were Idolatrous from first to last and the people generally followed them yet this did not make their practice good all will-worship is vain worship Mat. 15.9 it is a Sin equalized to Murder Levit. 17.3 4. it is called here transgressing and multiplying transgressions in Gilgal In Gods Worship we must doe nothing without the warrant of his VVord Numb 15.39 Deut. 12.8.11.13 14. ult Ezek. 20.19 Mat. 28.20 Col. 2. ult his VVorship must bee simple and pure agreeable to his own will not ours The Head of the Sacrifice was to be cast away implying that in matters Divine and heavenly we must cast away our own fancies and devices keeping close to Gods VVord as Moses and Gods people did Exod. 39.2.5.7.21.26.29.32 42 43. 9 Obs. Religious duties must be our daily task VVe must not bring our Sacrifices once a month or once a year but as the Lord renewes his Mercies every morning so must we renew our sacrifices of Prayer and Praises Exod. 29.38 39. Numb 28.3 4. our daily wants our daily dangers our daily temptations call upon us for daily Prayer such constant Customers shall be sooner and better served than such as are strangers to those duties David was a constant Trader in Prayer Morning and Evening and see what follows Thou shal hear me Psalm 55.17 As the Priest was every morning to renew the Fire on the Altar and to lay thereon the Morning Sacrifice so should we when we awake bee still with God Psal. 139.18 all things are blest unto us by Prayer As the Ark when it came to the house of Obed-Edom it brought a blessing with it so when duties are set up in their power there God comes and blesseth his people we should therefore dedicate our houses to God by Prayer as David did Psal. 30. title and 2 Sam. 6.20 It was an high commendation of Aurelian the Emperours Family that is was refertabon s Ecclesia Dei it was full of good people and was a little Church So were the houses of the faithful in the Primitive times hence we read so oft To the Church in thy house Rom. 16.5 1 Cor. 16.19 Col. 4.15 Philemon 2. the words will bear a double construction 1. It implies that the people of God met in those houses to hear his VVord preached to celebrate the Sacraments and Pray for publick places were not then allowed them 2. Or else it notes unto us that their private Families were now so piously ordered and religiously instructed that they seemed to be little Churches rather than ordinary houses because of the Praying Reading of Gods Word singing of Psalmes and other religious Exercises that were practised there So Ioshua resolved that hee and his house would serve the Lord Iosh. 24.15 Religion makes the best Families it breeds the best Children and makes the most obedient Subjects and Servants as wee see in Abrahams Family Sad is the condition then of those Christians that take no care of their Families but let Luxury Riot and disorder debase them such houses may better bee called Taverns or Tap-houses rather than Churches of God That daily duties ought to be performed in Families see Mr. Rob. Boultons
about Tything of Mint and Cummin and Annise but the weighty matters of the Law lay unregarded these forget that obedience is better than sacrifice Thus our perfect Pharisees the Quakers how precise seeme they in their words even beyond the rule What adoe doe they make about Pulpits Hour-glasses Churches Steeples Bells Gownes Clokes Laces Fringes Hatbands making of Leggs Curchies Titles of Honour c. and yet these Atheistical Libertines whose Religion is meer Irreligion make no bones of Blasphemy Heresie Lying Equivocating Rayling Witch-craft c. God will smite such gross Hipocrites 2 Obs. Sacrifices of praise are due only to God The Lord was here greatly displeased with Israel for offering their Sacrifices of praise to their Idols which were due to him As it was their Sin that they spent the silver and the gold which God had given them in the service of Baal Hos. 2.8 so to give the calves of their lips as Praises are called Hos. 14.2 as well as the calves of their stalls to Idols must needs be a God-provoking sin As all our Blessings come from him so it is great reason that all our Praises should bee given to him This hath ever been the practice of the Saints Psal. 56.12 93.30.33 107.22 Ionah 2.9 and is oft commanded Psal. 50.14 15. Ephes. 5.20 3 Obs. God delighteth in Free-will offerings The Prayers and Praises that we offer unto God must be voluntary ingenuous free Exod. 25.2 1 Chron. 28.9 Esa. 1.19 2 Cor. 8.12 Christ saved us willingly Psal. 40.6 7. and therefore we should serve him willingly yea the Angels which are more noble Creatures than we yet serve God willingly Psal. 103.20 we must resemble them yea the unreasonable creatures delight to serve God Psal. 19.5 Compulsive obedience is no obedience the service wee perform to God must have three ingredients in it it must bee done Scienter Volenter Constanter 1 Our service must be reasonable service for blind obedience is no obedience Rom. 12.1 2 It must be performed cheerfully and willingly for as God loves a cheerful Giver so he loves a cheerful Hearer a cheerful Prayer and a cheerful observer of his Sabbaths Isa. 58.15 It was Prophesied that in Gospel times Gods people should be willingnesses in the abstract and Plural Number that is they should bee a prompt People that are even composed as it were of willingness so ready should they bee to worship him Psal. 110.3 3 It must be constant we must not only doe righteousness at sometimes but at all times Psal. 106.3 4 Obs. Idolatry is marvellous pleasing to our corrupt natures Men love to have it so Ier. 5. ult Corrupt Principles suit well with our corrupt hearts Hence it is that men are said to be wedded to their Idols Hos. 4.17 those they love and serve and seek to worship Jer. 8.2 this makes multitudes goe after the Whore with her bewitching alluring golden Cup Revel 13.3 on this side Hell there is not a sorer Judgement than thus to be given up to our own currupt affections VERSE 6. And I also have given you cleanness of teeth in all your Cities and want of bread in all your places yet have yee not returned unto me saith the Lord. WHen God would convert a People he useth Blessings and Curses Mercies and Judgements one or both of which usually work upon all ingenuous natures Levit. 26. Deut. 28. 30.1 2. God had tried all conclusions upon this people he had tried to reclaime them by Mercies Amos 2.9 10 11. 3.2 but these being ineffectual he now tries what Judgements will doe and therefore sends his three Arrowes of Famine Pestilence and Sword amongst them to convert them if it might be and not to destroy them as appears by that Emphatical Epistrophe annext to every punishment yet have yee not returned unto me saith the Lord. Not only his Mercies but his Menaces not only his favours but his frownes and rods were all ineffectual upon the hearts of this impenitent people As a tender father will use all means to reclaime his rebellious Son so God had used all means to reclaim this People from their Idolatry and Apostacy but all in vain for they were so wedded to their lusts that they had rather lose their Land and Lives than part with them so that this is the third Sin which the Lord by his Prophet chargeth them withall viz. Obstinacy and incorrigibleness no cords of love could draw them nor judgements drive them The Lord had wasted all his rods on them in vain five or six he mentions here viz. 1 Famine 2 Drought 3 Blasting 4 Mildew 5 Plague 6 Sword But they were so farre from returning that they grew worse and worse and therefore the Lord resolves to make a final end with them In this Verse we have 1 A Judgement executed and that is Famine which is Paraphrastically set forth by cleanness of teeth and is exegetically explained in the next Clause by want of Bread and provision I have given you cleanness of teeth what is that why want of bread in all places when men have nothing to eat their teeth are clean nothing adheres to them to foul them In the precedent Verse the Lord tells us what pleased Israel viz. Sin and now hee tells us what pleased him viz. to punish them for their sin as they had abused their food like fat Beasts to luxury and riot so now they should fast for it and I also have given you or therefore have I given you cleanness of teeth it is a suitable Judgement that unclean hearts and lives should be punisht with cleanness of teeth This Judgement was in part fulfilled in Elijahs and Elishaes dayes when in Ahabs reign there was a three years famine 1 King 17. 18. 2 King 6.25 8.1 and in the dayes of King Ioram for the Idolatry that then reinged 2 King 4.38 yet some conceive that the Prophet here speaks of some latter famine which was then fresh in their memories 2 Here is the Extent or Universality of this Judgement the famine was not in one or two but in all their Cities and in all places 3 Here is the effect which this Judgement had upon them viz. It was ineffectual yet have yee not returned to me saith Lord. Their hearts were so hardned and they so indurate in sin that they were become incorrigible and incurable they were Judgement-proof no chastning could work upon them Yet have yee not c. This yet shewes that there was great reason why God should expect their return and that hee had done that which in all probability might have caused them to return when he sent these Judgements on them therefore God inculcates and oft repeats this sentence Yet have yee not returned unto me saith the Lord as being greatly troubled that his corrections had no better operations on them when even Phrygians and Barbarians are bettered by blows yea the dull Asse is quickned by the
in another case God will provide Obj. But thou mayest dye by the Famine A True saith faith and that is best of all for me for that will free me from sin and from all the miseries that attend it He cannot dye ill that lives well let him dye by Famine Sword Pestilence or whatever Disease yet if he dye in the Lord in his fear and favour he is blessed Revel 14.13 Though the Fig-tree should not blossom yet a beleever can rejoyce in the Lord in the want of all Hab. 3.17 hee knowes that the Lord can bless a little and make the Widdows meal to increase by spending 1 King 17.17 he knows that God can put vertue and nourishment into the Creature and make us walke in the strength of one meal for many dayes together as he did Elijah who went forty dayes together in the strength of one dinner or if he take away our meat as the Martyr said he will take away our appetite also Man lives not by bread only but by every word of God Mat. 4.4 2 Obs. God payes Sinners many times in their own coyn As men deal with others so God deals with them These Idolatrous Israelites kept Gods faithful Ministers hungry and spent all on Idols and false Prophets and now God keeps them hungry they like fat Beasts were luxurious and abused their food and now they shall be kept short and want food they abused their Wine and now they shall want Water and though Great men many times escape in times of famine yet God can smite them with such Diseases that they shall neither eate nor drink In quo quis pescat in eo punitur Absolon that was proud of his hair at last it became an Halter that helpt to hang him David that abused anothers bed hath his own bed defiled by Absolon who lay with his Concubines when he proudly numbred the people hee lost them by the Pestilence so Hezekiah that was lifted up with his Treasures lost them Isa. 39.5 Such is our corruption that we seldome know the worth of Mercies till we want them Carendo potius quam fruendo when wee want food health wealth peace and the Gospel of Peace then wee begin to know the price of these mercies 3 Obs. The principal end that God aimes at in our corrections is our conversion He corrects us for our profit that wee might be partakers of his Holiness Heb. 12.10 he sent the Famine on this People that so they might return unto him This is his special end Iob 33.19 to 28. 36.8 9. Psal. 94.12 119.71 Luke 15.14 to 30. wee should not therefore lose the benefit of our Afflictions nor frustrate Gods end in correcting us but say with the Martyr Lord doe thou beat and I will bend As the Apostle saies of Patience Iam. 1.4 Let patience have its perfect work that is let it be sincere and endure to the end so say I of Repentance let it not be a half turn or make you howl as the Famine did those Israelites Hos. 7.14 but let his rods bring us home fully to himself that we may return to him with all our hearts and then we shall be happy 4 Obs. Such as turn truly must turn to God This is implied here in that the Lord complains Yet have yee not returned unto mee saith the Lord. Many turn from sin to sin they turn from Drunkenness to Covetousness from Idolatry to Libertinism c. This is a changing of one sin for another but true conversion is a turning from all sin to God it is a turning from sin which is the greatest evil unto God who is the chiefest good Deut. 4.30 Ier. 3.1 22. Lam. 3.40 Hos. 14.1 Ioel 2.12 5 Obs. Hardned Sinners are incorrigible and incurable When men have got a custom of sinning and have long rejected the Word of God then it is not all that Mount Sinai or Mount Sion can afford not all the dreadful Curses of the one nor all the gracious Promises of the other that can work upon them as wee see in Cain Pharaoh Saul and others Let the Lord spend all his Arrows upon them yet they return not unto him that smites them Isa. 9.13 but the more they are smitten the worse they are Isa. 1.5 like the Smiths stithy the more it is stricken the harder it is let God smite them yet they refuse to receive correction Ier. 2.30 The Bellows are burnt the Prophets Lungs are consumed and the Founder melts in vain for the wicked are not turned from their wickedness therefore reprobate silver shall men call them Ier. 6.29 30. because their scum still abides in them Ezek. 24.6.12.13 How impregnable are the consciences of wicked men who are no more moved with the threatnings of Gods Ministers than the people which live under the fall of Nilus are at the sound thereof their continual familiarity with that noyse either quite deafs them or else makes them dis-regard it They are as senseless of what is spoken as the Pillars which they leane to or the Seats which they sit upon so that many men come short of the very faith of Devils for they beleeve there is a God and that all which he hath spoken in his Word is true they beleeve the Power Justice and Wrath of God so far as to tremble at it and herein they goe beyond most wicked men who never goe so farre as to quake and tremble at Gods threatnings yea the Devil hath taught them a lesson which he cannot learn himself viz. to mock at Gods threatnings saying in their hearts they shall never come upon us The Devil quakes and fears whilst these are sensless and incorrigible How many are corrected but not amended beaten but not bettered this doubles mens sins and makes them out of measure sinful when neither the Word nor the Sword neither Mercies nor Menaces neither Promises nor Threatnings can work upon men when sin is grown too strong for that means which God hath ordained to suppress it they are nigh to utter destruction This plainly appears by this people of Israel after their defection and Apostacy from the Worship of God they never Prospered but had one Judgement after another till they were quite destroyed We are apt to wonder at Israels induration and yet this is Englands Sin God hath done as much to reclaim us as ever he did for Israel and yet we have not returned to him 1 The Lord hath punisht our neighbour Nations to make us fear we have seen what he hath done to Germany Ireland Savoy c. he expected that their desolation should have been our Instruction Zeph. 3.6 7. but yet we have not returned to the Lord. 2 He hath sent amongst us many Elijahâ— and Elisha's to wooe us and to warn us and yet we have not returned to the Lord. 3 He hath drawn us with the cords of love and given us Mercy upon Mercy Deliverance upon Deliverance Victory upon Victory and yet yee have
and therefore 6 The Lord concludes with the usual Epostrophe Yet have yee not returned unto me saith the Lord. Though they were thus sadly afflicted yet were they not bettered but remained incurable under all corrections OBSERVATIONS 1 Want of seasonable rain is a punishment for sin When God is angry with a People then hee with-holds the former and the latter rain from them God hath rain enough in store but it is our sins which keeps in from falling upon us his hand is not shortned that it cannot save but it is our iniquity that turns away good things from us these shut the Heavens and make them hard as Iron so that they cannot heare the earth when in its kind it gapes and cries for rain Deut. 28.23 24. Hag. 1.9 10. it is obedience that brings rain Those Cities that were rained upon in the text some conceive to have been godly Cities which hated Idolatry and worshipped the true God though the text will not bear such a glosse for God makes his Rain which is but a common Blessing to fall in the Wilderness Iob 38.26 27. and upon the unjust as well as upon the just yet it is most certain that Piety hath the promise even of Temporal blessings and such as are faithful with God in Spirituals shall have Temporals given in to the bargain Levit. 26.3 4. Hos. 2.21 22. Hag. 2.18 19. Zech. 8.12 Matth. 6.33 beware then of Disobedience Apostasie and abusing the Creature to intemperance or the service of Idols which provoke the Lord to strip us of our mercies Ierem. 14.4 5 6. wee finde the people mourning for want of rain but vers 7.10 you may see the procuring cause of that Judgement for our backslidings are many and we have sinned against thee and have loved to wander after Idols and this was Israels Sin here which more especially brought this Judgement on them 2 Obs. Rain falls by appointment and not by accident by providence and not by chance It is not the Sun the Moon the Starres or any other Natural cause much less any Idols that can procure raine but it is the Lords Prerogative Royal to give and order rain it is he that makes it rain on one City and not on another The Clouds are Gods Servants hee bids them goe rain here and not there and they exactly obey his commands Iob 37.11 12 13. hence they are called His Clouds Job 26.8 1. In respect of Effiâ—iency he causeth the Sun to draw up moyst Vapours and then turns them into Rain-water preparing the Clouds to hold it Hence God is called the Father of the rain Iob 38.28 36.27 37.6.2 They are his Clouds in respect of Subserviency they are no sooner produced but they are presently acting in their sphere and region for their Lord and Master one while raining on this Country and anon on that These are Gods Water-pots with which hee waters the World the Bottles of Heaven Iob 38.37 out of which God sends rain to refresh the earth and make it fruitful he crowns the year with his goodness when he makes his Clouds to drop down fatness on us Psal. 65.12 The earth is as it were Gods Garden the Sea his Cistern and the Clouds his Bottles to refresh the earth and mollifie it and make it fit for our service This is a great mercy let not the commonness of it take away the sense of it but let us fear to offend him who gives us rain God takes it ill when we slight his Providence in this particular Ierem. 5.24 neither say they let us fear the Lord who giveth the former and the latter rain q. d. what a strange thing is this that the sweet showers of rain have not softned your hard hearts and made you fear to offend him wee should fear him who hath not only Fire but Seas of water to pour on such as displease him Give not thou Gods glory to another many ascribe rain as the Philistims did their destruction to chance 1 Sam. 6.9 so say many this wind hath brought us rain or this Moon or this Planet or this Idol god the Prophet confutes all these in the text It is I that caused it to rain saith the Lord. Hence the rain is called His gift Job 5.10 Psal. 104.13 14. 147.8 Isa. 30.23 which is given sometimes in mercy Psal. 68.9 Acts 14.17 and sometimes in judgement Ezra 10.9 Job 37.13 Prov. 28.3 Ezek. 38.22 no Men nor Creatures no Idol-gods no nor the Heavens themselves can give a shower of rain without a word of command from God Ier. 14.22 and therefore the Lord commands us in the want of rain to ask it of him Zech. 10.1 so did Elijah Jam. 5.18 and hee promiseth to hear our Prayers in this particular 1 King 8. 35 36. 2 Chron. 7.13 14. Away then with those vain Prognosticators that take upon them to fore-tell rain and snow and the times and seasons which God hath concealed from the sons of men Rain is a future contingent thing and therefore no man can positively say it shall rain on such a day but not on such a day besides the text tells us that it may rain on one City and yet not rain at the same time on another The folly of such persons is sufficiently known to every observant eye Nulla dies sine errato let a man write fair weather when they write foul and he may hit as true as they Especially take heed of Iudicial Astrology when men take upon them to Calculate mens Nativities to fore-tell Warres Plagues Famines and changes in States and Kingdomes and all this by the Stars this is a Satanical cheat it is great folly and madness if you will beleeve St. Austin They bring people into miserable slavery who take upon them to fore-tell by the Starres the manners of men together with the acts and events of things This judiciary Astrology is the very Key that openeth the door to Witch-craft and Idolatry Hence we find South-sayers Astrologers and Idolaters many times yoked together as Dan. 2.2.11 Amos 5.16 The Devil delights to have men study this Art 1 Because it robs God of his glory and ascribes the foretelling of things contingent to the Stars which is proper only unto God Isa. 41.23 2 It is injurious to men and keeps them in perpetual fear and slavery telling them that if they be born under such or such a Planet then they must be burnt drowned or hanged c. When people beleeve not Gods Word then hee gives them up to these delusions Isa. 66.4 have nothing therefore to doe with those Pandors of the Devil and Brokers for Hell buy not their Lying Jugling ambiguous Books but burn them Acts 19.19 if such Books as derogate from great men must be burnt how much more such as draw mens hearts from trusting in the living God The Astrologer saith the learned Binchius sins against God against men and against himself because this Art is full of
Pestilent curiosity of tormenting fear and deadly slavery The learned and laborious Knight hath long since condemned this Devillish Art take it in his own words Astrologia eventu fallax usu superstitiosa à Barbaris nationibus importata bonis temporibus Graeciae ignota etiam malis Roma pulsa Ars quod in arte turpissimum est nullis texta principiis nulla subjux demonstratione nullo constans syllogismo Against this cursed Art see Arch-Bishop Abbots Thesis tertia Fulleri Miscelan l. 1. c. 16. p. 99. Spanheim Dub. 33. P. 2. p. 331. Brochman Cas. consc p. 88. folio Gataker against Lilly Lord Virulams Advancement of Learning p. 147. Weemse Vol. 4. p. 21 c. Barclaies Argenis chap. 17. Calvin Opuscula Tract adversus Astrologiam p. 801. Vicars against Heyden Waterhouse Defence of Humane Learning p. 30 c. VERSE 8. So two or three Cities wandred unto one City to drink water but they were not satisfied yet have yee not returned unto me saith the Lord. RAin in the Land of Canaan where Israel dwelt it being a very hot Eastern Country was very necessary not only for the fruites of the earth but also for the quenching of thirst both of Man and Beast especially if it be true which some learned men affirm viz. That there were but few Springs here and no considerable rivers but only Iordan this made them glad to keep Rain-water in Cisterns for all uses being most afflicted with Thirst and Drought if it rained not This made them run from one City to another to seek water for as hunger so thirst breaks thorow all diâ—ficulties Those Cities that had no water did run to those Cities that had either Spring-Water or Rain-water but they were not sufficed saith the text so great was the Drought and so many that wanted that they could not get water enough to relieve their necessities no not in those places where they had heard that it had rained This shewes the great straight that they were in no digging nor delving for Water at home could help them no new nor old Springs could supply them but they were forced to leave their houses and to goe from City to City to seek water and yet they could not be satisfied for the Wells or Water which might supply one City yet could not supply so many This one would think should have awakened them and brought them to Repentance no doubt but it did afright them and made them sad but yet they were not bettered by their sadness for they went on still in their sins and superstitions dangerously and desperately without any returning and therefore the Lord upbraids them once more with a yet have yee not returned unto me saith the Lord. OBSERVATIONS 1 Sin and specially the sin of Idolatry brings a People into great straights The Earth here languisheth the Corn withereth and men run up and down for water to quench their thirst and yet cannot get it and why is all this why for the sin and Apostacy of this people 1 King 8.35 17.1 2 Obs. God hath variety of Iudgements in store wherewith to punish a rebellious people If want of Bread will not mend them he will try what want of VVater will doe and if neither of these will work yet he hath the Pestilence and Sword to follow Great Judgements are like great men they seldom goe alone they have many attendants Hence when the Lord had threatned many sore Judgements against his People hee tells them that if they will not be reformed by these things he will yet plague them seven times more according to their sins yea and seven to that and seven to that Levit. 26.18.21.24.28 seven times that is many times and more extreamly than formerly if one Judgement will not work upon Pharaoh he hath nine more that shall and if lesser will not stir and mend him he hath greater that shall end him Exod. 11. 12. God hath not only written Judgements but also many unwritten ones to send upon a rebellious people Deut. 28.61 3 Obs. True repentance is a very difficult thing It is not so easily wrought as many imagine This people here had Line upon Line Sermon upon Sermon Prophet upon Prophet and Plague upon Plague and yet you see the charge lies against them still that they had not yet returned to the Lord. The change of nature is no easie thing it is an act of Omnipotency now true repentance is no less than the changing of the nature it is not only a change of the words or of the works but of the heart and inward man it is the changing of a Lion into a Lamb of a VVolf into a Sheep of Fire into VVater and of Darkness into Light Isa. 11.8 Ephes. 5.8 None can change Nature but the God of Nature no rods or afflictions of themselves can doe it they rather stupifie men or else make them fret and so drive them further from God till he by his grace doe sanctifie them and set them home upon our hearts they will never better us how many are corrected but are never taught but when the Lord teacheth Mortification Sanctification Humiliation and obedience by our sufferings then happy are we Psal. 94.12 VERSE 9. I have smitten you with Blasting and Mildew when your Gardens and your Vineyards and your Fig-trees and your Olive-trees increased the Palmer-worm devoured them yet have yee not returned unto mee saith the Lord. WE are now come to the third Scourge which God used for the amendment of this People and that is the smiting of their fruit which grew in their Fields Gardens and Vine-yards They had abused them to Luxury and Idolatry and now they lose them God had given them Corne to supply their necessity and Vines and Figgs and Olives for delight but their sins deprived them both of the one and the other In the words we have 1 The Person smiting and that is the Lord it is I your Creator Preserver Deliverer that hath blest you so long that now doth blast you It is I that have smitten you 2 Here is the Rod with which hee smites them consisting of three Lashes 1 Blasting 2 Mildew 3 The Palmer-worm Blasting and Mildew that may have relation to the Corn and be one cause of the Famine before mentioned Vers. 6. and the Palmer-worm may have relation to the fruit God used variety of Judgements that they might the better see his hand in all and not attribute things to Fate or Fortune to Stars or second causes Blasting is a Curse threatned against a disobedient People Deut. 28.22 it usually comes from an East-wind which is a scorching drying Wind withering the Corn and making it look yellow Gen. 41.6 Mildew is the spoyling of the Corn by excessive moysture making it look pase so that it never comes to maturity for the natural greenness is gone before it bee ripe and the colour is faded The Palmer-worm is a noysome devouring
may justly provoke the Lord to blast thy Corn indeed Little better is that of the Popish Processions about the Fields with Flaggs and Banners and Bables The best and only remedy in this case is humble penitential Prayer 1 King 8.37 38 39. to such the Promise runs If Blasting Mildew Locust or Caterpillars be in the Land if Gods people shall pray and know every man the plague of his own heart that is his Sin which is the cause of all other Plagues then will the Lord hear in heaven and forgive and heal the Land 2 Chron. 6.28 29 30. 2.7 13 14. 2 Obs. Loss of fruit is a punishment for sin and a sign of Gods displeasure against a people Fruit Corn Cattel Trees all fare the worse for sinful man God turns a fruitful Land into a Wilderness for the wickedness of them that dwell therein Psal. 107.34 and therefore when the Lord is angry with a People we read how he brake their trees with hayl and destroyed their Vines and Fig-trees Exod. 9.25 10.5 Deut. 28.16 17 18.39 40. Psal. 78.48 105.33 we should therefore over-look second causes and see Gods hand afflicting us in these losses Many impute that to Winds Frosts Blasts c. which are indeed the finger of God pointing to our abuse of the Creatures which provokes him to take them from us It will be our wisdome therefore when ever the Lord gives us plenty to take notice of Gods hand and praise him and when we want them to be humbled before him and to beg the restoring of them at his hand who gives to all that ask in faith liberally and upbraideth no man VERSE 10. I have sent among you the Pestilence after the manner of Aegypt your young men have I slaine with the sword and have taken away your horses and I have made the stink of your Camps to come up into your nostrils yet have yee not returned unto me saith the Lord. IN this Verse we have a Fourth and Fifth Rod where-with the Lord chastned this stubborn people viz. the Pestilence and the Sword Before they were smitten with the Famine which rich men many times feel not now follows the Plague and Sword as usual Concomitants on the former hence all these three are so oft joyned together in Scripture These meet with the rich as well as the poor yea the Sword ayms principally at rich men Souldiers doe not use to enquire where dwells the poor man but where dwells the Vsurer the rich Oppressor c. the poor scape best many times in such combustions Ier. 39.20 Q. The Question will be what Pestilence this was and when it fell upon Israel A. 1. It is conceived that the Pestilence of Aegypt here meant was not any one particular Plague but a complication of Plagues and specially the Fifth and Tenth Plague of Aegypt which brought Murrain on the Cattle and Mortality on men First there was so great and so grievous a destruction of Cattel that all the Horses Asses Camels and all the Cattel of Aegypt dyed Exod. 9.6 9. 2 All their first-born dyed there was not a house in which there was not one dead Exod. 12.29 Psal. 78.50 51. so it was amongst this people there was a sore slaughter both of men and horses The Prophet seems to allude to the dayes of King Iehoahaz King of Israel when the King of Syria made so great a slaughter amongst them that of the whole Army of Israel there were left but fifty Horse-men ten Chariots and ten thousand Foot all the rest were destroyed and made like the dust by threshing 2 King 13.7 Hereupon the Air was corrupted and the loathsome stench of so many dead Bodies helpt to bring the Pestilence amongst them In this Verse wee have these parts considerable 1 The Judgements inflicted which are two 1 The Pestilence 2 The Sword 2 Here is the nature of this Pestilence it is not an ordinary one but it is a most noysome grievous deadly Pestilence such a one as God inflicted upon his professed enemies the Aegyptians when Man and Beast suddenly dyed Ieroboam when he was in Aegypt learnt the Worship of the golden Calves this he taught to Israel and having made them like the Aegyptians in Idolatry and Sin the Lord now makes them alike in Judgement I have sent amongst you the Pestilence after the manner of Aegypt The words in the fountain are I have smitten you with Pestilence in the way of Aegypt it is an Hebraism used in other places as Isa. 10.24 26. Ezek. 20.30 and is as much as after the manner of Aegypt as our Translation renders it well q. d. As I sent sore Plagues upon the Aegyptians in like severity will I deal with you who have walked in their obstinacy and Idolatry 3 Here is the special Object or the Persons slaine by the Sword and these are their young and strong men Your young men have I slaine with the sword Young men are for Warre and more fit for service than old men by reason of their strength spirit boldness and activity Old men are for counsel and young men for action Young men in the height of their bloud sin with more heat and violence and so their sins are more displeasing unto God and therefore he oft cuts them off in the height of their sin 4 Here are two Adjuncts and Concomitants which usually attend upon Warre the first is the loss of horses I have taken away your horses and carried them into captivity with your haughty young men who trusted in them These are the strength of the battail but the Riders being taken the Horses must needs be taken with them 2 Loathsome stench and noysome smells I have made the stench of your Camps to come up into your nostrils partly by such as dyed of the Plague and partly by the multitude of men and horses that were slain and lay unburied and so infected the air 5 Here is the old complaint continued still yet have yee not returned unto me saith the Lord. Though yee have been thus sadly smitten with all my great Rods yet all my labour is but lost upon you for you still contemn the remedy of your recovery and have not yet returned unto me saith the Lord. OBSERVATIONS 1 When lesser Rods will not mend a people God usually comes with greater Blasting Mildew Palmer-worms did not work upon this People and now comes Pestilence and Sword Gods great Rods to destroy them utterly 2 Obs. Iudgements especially great ones seldome goe alone Sword Plague Famine often goe together As men multiply Sins so God multiples Plagues and as they have variety of sins so he hath variety of punishments as I have shewed before on Vers. 8. Obs. 2. 3 Obs. Parity of Sin brings parity of Iudgement The Aegyptians were obstinate Idolaters no Plagues could work upon them therefore God destroyed them And this was Israels case they were obstinate Idolaters like the Aegyptians and now God
for their sin We are now come to the third and last part of this third Sermon of the Prophet which contains an Exhortation or Invitation to Repentance where we have 1 The Illative Particle or the note of Inference Therefore The Lord draws a conclusion against them from the former Premises q. d. since none of my former Judgements will reclaime you I am now resolved that you shall reap the fruit of your disobedience you shall no longer be my People but I will cast you out of Covenant and send you into an impure Land so that yee shall not only lose your Land but your Religion too not only your Soyl but your Souls to boot not only your goods but your God I have sent out my Foot-men saith God and you have contemned them and contended with them I will now see what you will doe with Horse-men Ier. 12.5 I my self will now arise in armes against you as against a pack of rebels 2 Here is the Lords Commination of some greater Judgement implied and couched in general terms Thus will I do unto thee The Lord seeing their incorrigibleness goes on to denounce a sorer and sadder Judgement against them than any yet had befallen them He doth not tell them how or in what kind he will punish them but leaves them to imagine the worst thereby intimating that he would bring upon them sadder evils than they could imagine Thus terribly thus severely in a more furious manner than formerly wil I deal with thee The Judgement was so dreadful that the Prophet seems either loath or at least unable to express it and therefore he doth as it were draw a Vail over what hee could not in words set forth with a Thus will I doe unto thee q. d. I will bring upon thee some direful desolation and utter destruction for so it follows Amos 8.14 They shall fall and never rise again Since they be impenitent I will speedily execute upon them what I formerly threatned ver 2 3. I will give Samaria your Metropolis into the Assyrians hand and you shall be carried Captive into a strange Land There seems to be in the words a kind of Pathetical Aposiopesis when a man for anger and indignation cannot speak out his words but cuts off some word or part of a sentence which is to bee understood and such kind of speech is very frequent both in sacred and prophane Writers Thus Psal. 95.11 To whom I sware in my wrath if they enter into my rest q. d. they shall never enter into my rest if they come there let me not be God or let me not be true Thus the Hebrews in their execration Oathes were wont to speak Thus and thus let God doe to me 1 Sam. 25.22 without expressing the imprecation as fearing to name those dreadful evils 3 Hee allaies this sharp Commination with a gentle and sweet exhortation full of clemency and consolation telling them that he is yet their God in Covenant ready to receive them if they will but truly repent and come in unto him and therefore he counsels them speedily to prepare for where no time is exprest there as the Debt say Lawyers so the Duty say Divines is presently to bee performed to meet him Isa. 21.12 return and come but when why presently that is implied So here prepare to meet thy God but when why presently before the decree bring forth and it be too late Zeph. 21.2 The Lord having told them what he would doe to them now such is his goodness that hee shewes them what they should doe to prevent his Judgements viz. prepare to meet him Since he was ready to cast them off he adviseth them to cast themselves down and to implore his mercy and make peace with him Q. But what is meant by preparing to meet God Ans. To meet one hath various meanings in Scripture 1. Sometimes we goe to meet Persons that we may honour them thus Abraham and Lot went to meet the Angels Gen. 18.2 19.1 2 Sometimes we goe to meet Persons that we may scoff and jear at them as Michal the Daughter of Saul did David 2 Sam. 6.20 3 Sometimes we goe to meet Persons to fight with them as David did with Goliah 1 Sam. 17.48 And thus some take the words in the Text for an Ironical taunting speech as if the Lord had said Since I am coming against thee prepare your selves to meet me and see if yee bee able to encounter me and keep me back who am coming against you as an enemy come on and meet mee with your hardned hearts muster up your Armies recollect your Forces call in to your ayde all your Creature-confidences and see if they can deliver you from my hand and save you from my wrath which is even ready to seize upon you But this sense is very harsh and contrary to the scope of the place for all along the Lord calls upon them not to stand out against him but to submit unto him and therefore he so oft complaines even five times Yet have yee not returned unto me saith the Lord. Besides there is no meeting of God with Armes and Armies or any warlike Forces what can all the hosts in the world doe against the Lord of Hosts or who ever hardned himself against him and prospered Iob 9.4 let the Potsheards strive with the Potsheards of the earth but woe be to him that striveth with his Maker 4 Sometimes we goe out to meet Persons to humble our selves before them and to submit to them as Shimei did to David 2 Sam. 19.16 and thus it is in the text Prepare to meet thy God viz. by Prayers and tears by humble supplication and real humiliation for sin by forsaking your Idols and cleaving to Gods true Worship and by amendment of your lives run to meet him that you may prevent the execution of his wrath upon you c. This is the most proper meeting of God which is here called for this is the genuine and true scope of the place for the words are not a challenge Come out and meet me but a precious direction shewing us what we must doe to appease and pacifie God viz. not meet him in a way of Opposition and rebellion for this were to set Bryers and Thorns in battle against a consuming fire Isa. 27.4 but meet him in a way of submission as Abigail met David when he was coming to destory Nabal and his house 1 Sam. 25.32 So here since the Lord hath taken up this determination to punish thee O Israel and is resolved to bring some greater Judgement on thee therefore prepare thy self saith the Prophet by unfeigned humiliation and repentance that so thou maist prevent the execution of the sentence Put on thy mourning weeds take up a lamentation make ready thy Petition goe forth upon thy knee and beseech him to spare thee that so thou maist prevent thy utter destruction which is now at hand Q.
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
confidence in their vocal and instrumental singing in their sacrifices and hypocritical services promising themselves safety and deliverance though they lived in all manner of wickedness vers 18 21 22 23. The summe of the Prophets Argument is this That people which is unrighteous obstinate cruel hypocritical and Idolatrous shall perish But such are you O ye house of Israel Therefore yee shall perish 4 Here is an exhortation to Repentance repeated again and again to make the deeper impression upon their hearts that so they might prevent the Judgements approaching and this is done partly for the Elects sake that they might not perish with the wicked and partly for the wickeds sake that they mighr bee left without excuse Here wee have the two parts of Repentance 1 The terminus à quo from what they must turn viz. from Idols which cannot help in a day of wrath vers 5. and from the evil of sin which brings with it the evil of punishment vers 14 15. 2 The terminus ad quem to whom they must return viz. to God which is oft repeated to shew the great necessity of it vers 4 6 8 14 15 24. Seek yee the Lord seek goodness seek righteousness 2 Here are Motives to inforce the duty The first is a drawing Motive taken from the benefit which attends Repentance viz. life and salvation vers 4. Seek yee me and yee shall live and with all the gracious favour and presence of God vers 14 15. The second is a driving Motive drawn from the evil which will necessarily follow the neglect of it God will bee to them a consuming fire vers 6. Seek yee the Lord lest hee break forth like fire in the house of Joseph and devour it A third Motive is drawn from Gods power which is seen in the works of Creation Hee maketh the seven Stars and Orion vers 8.2 In his works of Providence Hee strengtheneth the spoiled against the strong VERSE 1. Hear this word which I take up against you even a Lamentation O house of Israel IN this Chapter the Lord goes on with his charge against Israel and the Prophet as his Atturney-general doth manage the charge against them Hee opens the case shews them their sins and Gods Judgements coming on them for those sins yet withall puts them in a way to prevent them by perswading them to reform the things amiss amongst them In this first Verse the Prophet makes as it were an O yes calling for silence and attention Hear yee this word which I take up against you Hee had called for audience twice before Amos 3.1 4.1 but this people had stopt their ears and hardned their hearts they were become Sermon-proof and Judgement-proof nothing could work upon them yet the Prophet calls a third time if by any means hee might work upon them This Verse is as it were the Preface to the Sermon and is set in the front to quicken attention where we have 1 The matter to be attended and that is the word of the Lord published by the Prophet Amos. Hear this word which I take up against you or as it is in the Original which I lift up against you that is which I utter against you by Gods command more clearly and more fully with more spirit and life than formerly so Iob 21.2 2 Here are the persons against whom this Sermon is intended and that is the ten Tribes here called The house of Israel q. d. I speak not against strangers but against you O house of Israel and therefore it concerns you to attend 3 Here is the nature of the Sermon it is a Lamentation or lamentable Prophesie of the utter destruction of Israel q. d. Both I and Hosea and other Prophets have for a long time warned you of approaching judgements but since you sleight our Threatnings and give your selves to mirth and merriment I will now take up a Lamentation for you and will mourn for you that will not mourn for your selves So that this Lamentation implies first the deep sense and apprehension which the Prophet had of that misery which was coming upon Israel for their Idolatry Incredulity Security and Impenitency This was to him matter of bitter and great lamentation as the word imports Ezek. 2.10 and 19.1 ult and such lamentation the Lord expects from his people Ezek. 26.17 and 28.12 and 32.2 Thus David lamented for Saul and Ionathan 2 Sam. 1.17 Secondly This Lamentation implies a sad song a doleful ditty a burdensome and lamentable Prophesie of dismal judgements against Israel that which the Prophet calls a Lamentation here is oft called a Burden as Isa. 13.1 and 22.1 Ezek. 12.10 Nahum 1.1 Hab. 1.1 Zach. 9.1 Mal. 1.1 q. d. You laugh at my Threatnings now but you will finde them an heavy burden shortly and that which will bring great lamentation with it Quest. But why doth the Prophet lament for these impenitent sinners that would not lament for themselves hee should rather have rejoyced in Gods just judgements on them according to that Psal. 58.10 The righteous shall rejoyce when hee seeth the vengeance Answ. Wee must distinguish of sinners 1 Some are within the pale of the Church and are Gods people by profession being in Covenant with him having a remnant of elect ones mingled amongst them Now Gods judgements either imminent or present on these have been in all ages lamented by the Saints they have alwayes been deeply affected with the misery of Sion though their sins have brought it justly upon them yea and the Lords own bowels do yern over them even when in justice he cannot but punish them Hos. 6.4 and 11.8 Besides we must lament the sins to these even when wee adore Gods just judgements on them and must denounce his theatnings against them with tears lamentation 2 Others are without the Church and many within that are malicious implacable incorrigible and incurable enemies to God his wayes his worship and his people now in the destruction of such we may and must rejoyce we are commanded so to do Psal. 58.10 Prov. 11.10 Rev. 18.20 and 19.12 Cant. Not that wee may rejoyce in their destruction simply as they bee our enemies or as they be creatures but as they are wicked rebellious creatures and implacable enemies to God and his wayes so we may yea and God himself doth rejoyce in their destruction Deut. 28.63 Prov. 1.26 OBSERVATIONS 1 Ministers may sometimes preface as occasion requires so did Paul Act. 13.16 Men of Israel hear and yee that fear God give audience But of this before on Amos 4.1 2 Obs. Ministers must not preach their own inventions but what God commands them Hear the word which God commanded mee to deliver to you But of this at large before on Amos 4.1 3 Ministers must preach Iudgement as well as Mercy Law as well as Gospel and Lamentation as well as consolation See Amos 6.1 4 T is our duty to bee affected with the miseries of
but an hundred and an hundred shall be brought to ten saith the Lord who doth this OBSERVATIONS Sin is the grand depopulator of a Kingdome It makes Cities that go out by thousands to return by hundreds and reduceth their hundreds to tens Wee use to complain of such as unpeople Towns and Villages sin is the Arch-depopulation of Towns and Cities it brings the Sword Plague and Famine upon Nations which sweep men away by thousands As obedience multiplies a people and makes them like the sand of the Sea for multitude 1 King 4.20 So disobedience makes men few in number which were before as the Stars of heaven for multitude Deut. 28.62 We should therefore unanimously rise in arms against this Cut-throat sin if an enemy should come to Town that had killed our fathers mothers wives and children and robbed us of all our pleasant things with what indignation and fury would men women and children joyntly rise to ruine such an enemy Sin is this adversary it robs Sovereigns of their subjects Pastors of their people and robs us of our dearest relations We should therefore do by it as the Iews did by Paul whom they lookt upon as their adversary Act. 22.27 28. when they saw him they stirred up all the people and laid hands on him saying Men of Israel help This is he that is against this people and against the Law and against this place So should we encourage each other against sin and suppress it saying Magistrates Ministers men and brethren help this is that which destroyes our people wastes our Cities unpeoples our Towns opposeth the Laws and brings confusion every where 2 Obs. In the midst of judgement God remembers mercy All had deserved death here yet such is his clemency that hee spares a Tenth and leaves a remnant Isa. 1.9 and 6.11 12 13. 'T is the Lords singular mercy that any remain alive and it is his overflowing goodness that wee are not all utterly consumed and hurled out of the world at once Lam. 3.22 In the midst of these devastations here is a gleaning left to praise him 3 Obs. The threatnings of Gods Ministers are Gods threatnings Thus saith the Lord the City that went out by a thousand shall leave an hundred T is not I saith Amos but the Lord by mee his weak instrument that tells you this Wee are Ambassadors for Christ 2 Cor. 5.20 Now the words of an Ambassador are esteemed as the words of him that sent him This made Cornelius though a Souldier and a Commander yet to set himself as in Gods presence and so to hear as if God himself spake to him Act. 10.33 and so did the Thessalonians 1 Thess. 2.13 when our preaching agrees with the word of God it is to bee esteemed as the word of God himself If this were truly beleeved it would make us come with other affections to hear the word than most now do VERSE 4. For thus saith the Lord unto the house of Israel seek yee mee and yee shall live THe Prophet having shewed this people their misery and affrighted them with the Threatnings hee comes now unto the Remedy and shews them how they may prevent all that misery which like a flood was rushing in upon them especially for their Idolatry and that is by Repentance by forsaking their Idols and turning to the Lord. Where there is no ground of hope people grow desperate and run from God and therefore the Prophet gives them some glimpse of mercy inviting them once and again to seek the Lord that so they might prevent his fury In the words we have 1 A preface Thus saith the Lord. This is oft used before by this our Prophet in the first second third and fourth Chapters and this hee doth 1 To quicken attention 2 To make them attend with the greater reverence and fear since it is the word of God and not of man 3 To assure them of the certainty and truth of what hee spake and that it should bee certainly and suddenly effected for hee that is Almighty hath said it 2 Here are the persons to whom hee speaks viz. To the house of Israel i. e. to the ten Tribes The invitation is general to take off all excuse that none might say They were not exhorted to the duty 3 Here is a Precept Seek yee mee Where wee have 1 The Act Seek 2 The Object Mee 4 A Promise And yee shall live The Precept is short but very comprehensive It is indeed a brief of the whole body of Religion or a summary of the whole duty of man The Scripture doth in many places epitomize our duties reducing them sometimes to eleven heads as Psal. 15. Sometimes to six as Isa. 33.15 and Heb. 6.1.2 Sometimes to three viz. Justice Mercy and humble walking with God Micah 6.8 Our Saviour hath epitomized them and reduced them all unto two viz. Thou shalt love the Lord thy God with all thy heart and thy neighbour as thy self But our Prophet here comes and summes them all up in one saying Seek the Lord. The word Seek is emphatical and signifies not a bare wishing or woulding or some cold velleities but an earnest accurate exquisite inquiring after God and his wayes and therefore the Septuagint render it by a compound word which signifies to seek out with earnestness and diligence till wee finde the Lord. The Apostle useth the same word Heb. 11.6 The Lord is a rewarder of them that diligently seek him The word implies labour industry and constancy wee must never rest till wee have found the Lord as the woman that had lost her groat continued seeking till shee had found it Luke 15.8 3 Here is the causative particle For which may bee rendred therefore and then the sense will bee more current thus q. d. Since the Lord hath threatned to make such havock amongst you therefore seek him sincerely that yee may live for hee desires not your ruine but your returning Yet some make the particle redundant here and look upon it onely as an expletive particle oft so used by the Hebrews The sense is here entire without it 4 Here is the object of our seeking and that is God Seek yee mee Excellent things are the object of our desires now there is none like God and therefore none to bee desired like him Hee is our Creator Redeemer Preserver ours in all sweet Relations our Father Husband Lord King c. and therefore to bee sought and served by us in an especial manner One of these obligations call for observance and duty but when all shall concenter and meet in one how great should our observance bee 2 This seeking of God implies a sincere turning to him a loving him with all our heart a seeking him simply for himself it notes a trusting in him a fear to offend him a forsaking of all Idols and false wayes as it follows in the next verse delighting only in his pure word and worship 1 Chron. 16.10 and praying to him
Psal. 34.4 Matth. 7.7 It implies also an obeying his Commands 2 Chron. 14.4 and seeking his face and favour at all times Psal. 27.10 Isa. 55.6 These are those things above which we are commanded to seek Colos. 3.1 Thus we see what a Magazine of matter is comprehended in this little Precept Seek yee me Obj. This command to seek God say Papists and Arminians implyes that we have Free-will of our selves to seek him and turn to him else why doth the Lord command us so to doe if we had no power to doe it Ans. It doth not follow that because the Lord commands us to seek him therefore we have power of our selves to doe it For 1 These commands shew us our duty but not our ability they shew what we ought to be but not what we are 2 Yet these Exhortations are not in vain for the Lord makes them effectual in the hearts of his people what he bids them doe he enables them in some measure to doe 3 The Lord had a remnant of his Elect mingled amongst this heap of chaff and their wills being changed and made conformable to Gods will are willing and ready to seek and serve him 4 Hereby the wicked are made more inexcusable and their malice and obstinacy made more apparent to the world since they stand out against so many invitations to come in Against Free-will see Davenants Determ Q. 9. p. 45. D. Sibbs Concio ad clerum p. 69. Laurent in Apoc. 2.5 p. 125. Camero Theses de Grat. Lib. arb p. 273. ad 296. Paraeus contra Bellar. Tom. 1. Totaliter Alting Loc. com P. 2. p. 460. Hornbec contra Socin l. 3. c. 5. p. 611. Brochmand Cas. Cons. de homine primo cap. 1. p. 134. folio Walaeus Loâ—â— com P. 1. p. 16. p. 437. Mr. Burgess against Orig. sin l. 2. ch 4. p. 289. Rolloc in Rom. 8. p. 152 c. Dr. Arrowsmith on John 1.13 p. 189. 198 Mr. Case Morn Lect. quarto p. 207. 5 Here is a promise to incourage them to seek the Lord drawn ab utili from the benefit they should reap thereby Yee shall live or live yee the Imperative Mood is put for the Future tense by an usual Hebraism Prov. 3.4 4.4 to shew the certainty of a thing as here Seek the Lord and live that is yee shall certainly live You shall have a Natural Life You shall have a Spiritual Life You shall have a Eternal Life 1 If you seek the Lord and return to him you shall have your Natural life prolonged whereas you are in danger of dying by the hand of the Assyrian yet doe but return to me unfeignedly and you shall experimentally find that your lives shall be given you for a prey at least yee shall not be utterly destroyed but instead of Warre you shall have peace and prosperity in your borders This seems to be the most genuine sense of this place though we may not exclude the other for it is a known Rule that it is safe taking the words in the largest sense if neither matter phrase nor scope hinder for in the fore-going verse the Lord tells them what slaughter he would make amongst them therefore he bids them here returne and live Yet we may not solely confine it to a Natural life because it is a Legal promise and they usually doe comprehend Spiritual mercies in them The Hebrews frequently under the name of Life doe comprehend all manner of prosperity and felicity both Temporal Spiritual and Eternal Deut. 4.1 5. ult Psal. 34.12 133.8 Prov. 4.4 Ezek. 18.9 The like expression we use at this day at the Inauguration of Kings when we cry Vivat Rex let the King live that is all health prosperity and happiness attend him 2 You shall live a spiritual life of Grace here your souls shall enjoy communion with God they shall live to him here and at last shall live with him for ever for Grace is the suburbs of glory 3 You shall live eternally Ezek. 18.17 ult Obj. But had not the Lord decreed the destruction of this people how then doth he bid them return and live A. Such threatnings of Temporal Judgements are not alwayes absolute but conditional viz. if they repent not I will destroy them and though this condition be not alwayes exprest yet it is understood as appears by that notable place Ier. 18.7 8 9 10. so that when people repent of their sin God will repent of the punishment and stay the execution of the sentence which he had denounced against them as he did by the Ninivites The changes is in us and not in God OBSERVATIONS 1 Such as seek God rightly shall live assuredly I say such as seek God rightly which cuts off many pretenders to religion who seem to seek and serve the Lord but it is feignedly and hypocritically they halt between God and Baal between Christ and Belial like Agrippa they are almost but not altogether Christians they have a name to live but they are dead indeed 2 Others seek for the living amongst the dead They seek the Lord amongst the traditions and customs of men Such mens religion is vain Mat. 15.9 Amos 5.5 3 Others seek but it is too late like Esau that never cries till he had lost the Blessing So those Luke 13.24 25. 4 Others instead of seeking the Lord sit all the day idle they forget the Lord days without number he is not in any of their thoughts Ier. 2.32 It is not the somnolent but the violent that get heaven Mat. 11.12 where then will those Idle Atheistical Seekers of our time appear who are meer Scepticks in religion that question every thing but beleeve and practice nothing some of them have been Professors this forty years yet now they are to seek their religion These men have laid good foundations the while that are going out of the world before they know how to live in the world when the Lord hath so clearly shewed us what he requires of us Micah 6.8 what madness is it to be still running after New Lights which are no Lights for directions 5 Others instead of seeking God they persecute those that doe sincerely seek him like the Scribes and Pharisees that would neither follow Christ themselves nor suffer others so to doe Stripes are prepared for scorners and such mockers shall have their bonds made strong Isa. 28.22 6 Others seek but it is amiss for they seek riches honour pleasures instead of God and things above Those three are the Worlds Trinity they are the grand 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of our times David tells us there be many of this stamp Psal. 4.6 Many say who will shew us goods Paul goes further and tells us All men seek their owne ease wealth ends and respects that is All comparatively they are but few that seek the things of Christ Phil. 2.21 Q. Since there are so many Seekers and so few good ones how must I seek
of villany so that it would be safer living amongst so many wilde Beasts than amongst men Justice is Rulers duty security and glory as I have shewed at large on Psalm 82.4 p. 35 36 111 139. VERSE 8. Seek him that maketh the seven Starres and Orion and turneth the shadow of death into the morning and maketh the day dark with night that calleth for the waters of the Seas and poureth them out upon the face of the earth the Lord is his name THis rustick plain Prophet begins here to raise his stile The better to awaken these sensual and secure sinners he sets before them the dreadful glorious Majesty of that God with whom they had to doe q. d. you have not to doe with a dead and impotent Idol that will be pleased with dead and dull services and pacified with childish toyes and trifles but you have to doe with the living and Omnipotent God who is the Creator and Governour of all things who appoints the vicissitudes of Day and Night of Summer and Winter who numbers the Starres of Heaven and calls them all by their names who waters the earth with rain and strengthens the weak against the strong and makes the spoyled victorious over the spoyler It was the great study of the Prophets and specially of this our Prophet to set forth the Lord in his Majesty and Glory that they might the better work upon their Hearers See Amos 4.13 6.14 9.6 In this Verse we have a magnificent description of Gods Omnipotency he is The Creator of the Starres The Disposer of the Times The Former of the Clouds and The Orderer of VVarres And therefore the Prophet calls upon them yet once more to seek this Great Almighty one This oft pressing of this duty notes the necessity Excellency and difficulty of it It is not so easie a matter to repent as many imagine the heart of man is exceeding hard and his eares are stopt against Gods counfels so that the Lord is forced to call again and again for audience and admittance See yee him These words are not in the Original but are necessarily understood and to be supplied from Vers. 4 6. Who maketh the seven Starres and Orion The Prophet begins first with the Stars because the Majesty Power and VVisdome of God is wonderfully seen in their motion order multitude and magnitude Under these two Constellations all the rest of the Starres are comprehended by a Synecdoche of the part for the whole for he that made one made all and the least are ordered by him as wel as the greatest But because these two were most eminent and obvious and commonly known therefore he chiefly instanceth in these two they are mentioned only three times in Scripture viz. Iob 9.9 38.31 and in the Text. The Pleiades oâ— seven Starres and Orion are opposite one to another 1 They have contrary situations Orion dwells in the East and Pleiades in the West 2 They appear in contrary seasons Pleiades ariseth about March and brings in the Spring but Orion appears about November and brings in Winter so that when hee saith Seek the Lord who made Pleiades and Orion it is as if hee had said in plain English Seek him who makes Summer and Winter 3 They have different Influences 1 Pleiades is a Constellation usually called the seven Stars They arise in our Hemisphere about the Spring and are therefore called Vergiliae quasi ver is vigiles Hence wee read in Iob 38.31 of Pleiadum deliciae the sweet influences of the Pleiades because they bring in the sweet and pleasant Spring with them when they appear the trees and plants begin to flourish These Pleiades have their name from sayling because after the cold and stormy Winter is past Saylers begin to put to Sea These Chimah or seven Stars appear in a cluster about the midst of heaven they are commonly known by Shepherds and Rusticks Amos being an Herdsman had taken notice of them Orion is a Conâ—tellation of Stars that produceth cold when it appears then Winter comes It ariseth in our Hemisphere about November As the Pleiades do loose the earth and set it at liberty that it may bring forth delightful fruit so Orion by his frosty bands is said to binde up the earth Iob 38.31 and bring in variety and change of weather with many storms and tempests Hence the word Chesil as it signifies a fool and one who is unconstant now of one minde and anon of another so this Star is called by this name by reason of the unconstancy and mutability of weather which it brings with it Seek yee him who turns the shadow of death into the morning These words are taken by some literally and by others metaphorically I shall take in both though the literal bee most genuine q. d. It is this great and mighty Lord who makes great changes in the Air and wonderful alterations in States and Kingdomes It is hee that turns the grossest darkness into the brighrest day and the lowest adversity into the highest prosperity and on the contrary hee can when pleaseth him turn our day into night ourlight into darkness and our mirth into mourning By the shadow of death here is meant great gross horrible and terrible darkness such as is the very image of death Any darkness is sad but darkness and the shadow of death is the height of sadness Such deadly darkness Iob wisheth to the day of his birth Iob 3.4 5. and David put the worst of his case and the best of his faith when hee said Though I walk in the valley of the shadow of death I will fear none evil Psal. 23.4 that is in the greatest of evils I will fear none evil In the very danger of dangers in exceeding great dangers hee would comfort himself in his God It may also signifie symbolically and metaphorically great dangers and deep distress And maketh the day-dark with night The vicissitudes of day and night are not casual but providential It is the Lord who is the great disposer and dispenser of time that by his Almighty power hath appointed the day to succeed the night and the night the day which no gods nor Idols can do Who calleth for the waters of the Sea by vapours and clouds and powreth them out upon the face of the earth by showers of rain Hee calls for the waters of the Sea viz. beyond its ordinary bounds that it may overflow the earth with inundations so some But more genuinely thus It is the Lord that appoints and orders the waters as by express command to rise up from the Seas and turn into rain which afterwards hee powres forth upon the earth The Sun draws up vapours out of the Sea which are condensed in the middle region of the air into rain and then fall down upon the earth These waters which come salt and bitter from the Sea and so in all probability should make things barren yet are so
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
is Of whom doth the Prophet here complain whether of the Rulers or of the people Answ. Of both 1 Of the people They hate him that reproveth in the gate that is they hate the Judges who executed judgement in the gate they hate him who thus censureth and judgeth them for their sin for there is a double reproof 1 A civil reproof given by the Magistrate his just sentence upon the wicked is a real reproof of his wickedness and that Magistrate which faithfully and impartially thus reproves men in the gate must look to bee hated by the wicked of the world so was Iob that renowned Magistrate Iob 30.1 10. 2 And most genuinely it is taken for spiritual reproof by the Prophets who were wont to reprove open sins openly They hate him that reproves in the gate that is in the public and open Assemblies for the gates of the City were places where usually was much concourse of people Prov. 1.21 and 8.3 There the Judges kept their Courts of Judicature and erected their seats of Judgement for the administration of Justice and determining of causes as appeareth Gen. 34.20 Deut. 21.19 and 22.15 Ruth 4.1 Iob 5.4 and 29.7 Psal. 127. ult They had Justice in the gates 1 For the ease and convenience of the Citizens that they might follow their suits without impediment to their other affairs 2 That Country-men might have justice easily and freely before they entred the City 3 That the Judges might take heed of doing unjustly since they had so many to see and hear what they did 4 To shew the equality and indifferency of Justice from which none were excluded but as the gates of the City were open to all to go in and out at pleasure so should the Courts of Justice 5 To intimate that the chiefest strength of Cities and safety of States doth consist in the due execution of Justice which is as gates and bars against sin and wickedness Take away this and gates of brass cannot preserve a City from destruction Here sometimes the Prophets did preach Gods word and publish their Prophesies to the people either in the gates of the Temple as Ier. 7.2 or in the Gates of the City as Ier. 17.19 20. and 19.2 and 22.2 and 26.10 2 Here is an Aggravation of their sin They abhor him that speaketh uprightly or that speaketh what is sincere and right that is in plain English they abominate that man and abhor that Minister that faithfully declares the counsel of God unto them without halting or halving and this is made a Periphrasis of a faithful Minister hee is one that doth not blend nor mix the word of God but hee delivers his will plainly and sincerely to his people They hated the Iudge but they abhorred the Minister now abhorrency is the height of hatred The people could not bear the censures of their Rulers but neither Princes nor people could indure the plain and powerful reproofs of the Prophets and therefore the Prophet here chargeth the Judges and the great ones more especially as appears by the context verse 7.11 12 15. for hating the Prophets which reproved them in the gates These great ones had acted their unjustice openly in the gate and for any one to bee so bold as to come there and reprove their unrighteousness they could not bear it Great men love to live as they list they love not bands of restraint they must do what please themselves with a non-obstante without controle Though they do unjustly yet none must tell them of it for they have eyes but they neither can nor will see they have ears but they will not hear for their hearts are hardened to their own destruction Isa. 6.9 10. OBSERVATIONS 1 Open sinners must bee openly reproved Those that sin before all must bee reproved before all that others may fear 1 Tim. 5.20 These Judges who acted unrighteously in the gate must bee reproved by the Prophets in the gate 2 Obs. It is a sad aggravation of mens sins to hate those whom God hath authorised and commissioned to reprove them for their sins To lay snares for him that reproveth in the gates Isa. 29.21 To devise devices against plain-dealing Ieremies and with Ahab to hate Gods faithful Micaiahs and to seek their death and destruction who labour to bring us to life and salvation is the heighth of wickedness Gen. 19.9 1 King 22.24 26. Ier. 38.6 Matth. 14.3 Act. 7.54 and 9.29 Truth breeds hatred and light is irksome to the sore eyes of wicked men They draw the Curtains and cannot endure the light that reproves them and it is worth observing that the viler men have been the more they have hated plain reproofes as the Sodomites Pharaoh Ahab Herod c. they were all reprehension-proof But the better men have been the more submissive to reproofs as David when Abigail stopt him on one hand and Nathan on the other hee blesseth the one and loves the other So Hezekiah when the Prophet Isaiah told him that hee must lose all hee receives it meekly with a Good is the word of the Lord which thou hast spoken Isa. 39 ult So Constantine and Theodosius how tractable and submissive were they to the Ministers of Christ when the Roman Caesars most of them persecuted to the death such as opposed them in their Tyrannical practises they were punished as seditious and troublers of the State that did in the least trouble them for their sins And this is the great sin of England and bodes some judgement approaching that we cannot endure a plain-sound-soul-searching-Ministery wee must have smoothe things or nothing Isa. 30.10 The Idolater must not be told of his Idols the superstitious man of his ceremoniousness nor the incontinent man of his Herodias c. Men love such as will daub over their vices and give them such service or starvis as will not bite them Missa non mordet It is observed that the French Reformed Churches some years before that bloody massacre did affect a frothy flashy kinde of preaching not regarding that which touched the conscience Whether this be not our case let the Reader judge VERSE 11. Forasmuch therefore as your treading is upon the poor and yee take from him burdens of wheat yee have built bouses of hewn stone but yee shall not dwell in them yee have planted pleasant Vineyards but yee shall not drink of them WEe are now come to a third sin for which the Prophet reproves this people and that is for Oppressing the poor and this was more peculiarly the sin of their Rulers and Grandees They that should have been the keepers of the Law they were the greatest breakers of it they that should have been the Vindicators they were the Violators of it The Prophet therefore strikes not at the foot viz. the common-people but he strikes at the head from whence all disorders descended unto the body In this Verse we have 1 Their Sin 2 Their
confounded in Scripture and used promiscuously one for another 2 Here is the effect of their prudence They shall keep silence 3 Here is the time when they shall keep silence it is In that time viz. in that time of Israels obstinacy and in that time when God shall punish them for their obstinacy and give them up into the hand of the Assyrian for a prey for he speaks not of present but future evils and therefore it is not in hoc but in isto tempore it is not in this but in that time 4 Here is the reason of their silence and that is because it is an evil time both in respect of the evil of sin and of the evil of suffering 1. They were evil times in respect of the evil of sin All manner of sin in all manner of persons abounded both in City and Country Sin was come to that height amongst them that it was dangerous to speak truth unto them yea they silenced the true Prophets and commanded the Amos to bee gone and molest them no more with his preaching They hated reproof they afflicted the just and opprest the poor therefore the Prudent shall keep silence 2 The times were evil in respect of the evil of Punishment for where the evil of sin goes before the evil of punishment alwayes follows The Sword Plague Famine should all pursue them and if they escaped one of those evils yet another should arrest them vers 19. In both these respects times are called evil in Scripture Ier. 18.11 Ephes. 5.16 2 Tim. 3.1 though the latter seems here to some to be the most genuine it is a time of evil viz. of punishment of great misery and desolation so the word is oft used for the evil of punishment Psal. 37.19 Ier. 15.11 Micah 2.3 therefore the prudent shall be silent before the Lord and not once murmure against his just dispensations 3 Others but not so properly make the words to be a commination of a punishment q. d. Since you will not hearken to the counsel of my Prophets but shut your eyes against the light hating to be reformed and abhorring such as speak truth unto you vers 10. therefore I will punish you with the silence of the true Prophets Ezek. 3.26 and other pious men they shall bestow no more counsel in vaine upon you since you are snarling Doggs my holy things shall not be given to you Mat. 7.6 but I will leave you to Sycophants and Flatterers that shall daub over your sins and lead you blind-fold to destruction They could not endure sound Doctrine and therefore they should be fed with lies for that pleased them best There is hope of good when good men speak their lips will disperse knowledge Prov. 15.7 but when a people shall delight in none but fools and flatterers their ruine is not far off 4 Others thus their enemies shall be so Tyrannical and cruel that it will be their prudence not once to mutter but silently keep in their grief to themselves lest if they complained they should exasperate their enemies and so be worse used This is an ancient Gloss but not so genuine 5 These times were evil times for even the Rulers of the people were unruly and corrupt both in doctrine and manners They were grown so violent and virulent that they would neither hear nor bear a reproof they sought his death who sought their life and threw dirt in his face who shewed them the glass if any reproved them they wrested and misinterpreted all their sayings devising devices against them to destroy them They were come to that height of sin that the malady was too strong for the medicine and good counsel could doe them no good it was but casting Pearls before Swine which would be trampled under foot and lost the more they reproved them for their Bribery Oppression Idolatry and cruelty the more they enraged them and therefore the prudent shall keep silence since it is such an evil time This sense suits best with the context ver 10 11 12 13. Q. But must not Ministers speak against Sin for fear of bringing themselves into danger nor speak against the evils of the times unless they be sure to be free from suffering Ans. Ministers are bound by their Office to witness against the worst of evils in the worst of times so did the Prophets so did the Apostles A Minister must not presently give over his Ministery or forbear reproof because of some approaching danger yet he may be silent and forbear reproof when those sins have been sufficiently witnessed against already and men sin not for want of light but desperately against the light in such a case we have no reason to run our selves upon danger and therefore our Saviour bids us let such alone Mat. 15.14 when we see that our reproofs doe but exasperate and harden we may yeeld for a time and reserve our selves and our exhortations for better times when mens passions are qualified and they will hearken to us so that this makes nothing for Court-Parasites and Time-servers who under pretence of Prudence live like dumb Doggs never once barking against the Idolatry Superstition Apostacy and prophaneness of the times for fear of displeasing the Grandees of the time they dare not pray for Sion nor speak in defence of Gods Cause and People for fear of suffering This is so farre from prudence that it is the greatest imprudence in the world for any man for fear of mans wrath to run into Gods displeasure and to avoyd Temporal pains to run into eternal Christ will be ashamed of such as be thus ashamed of him and his truth before an adulterous Generation Mark 8. ult Rev. 21.8 Obj. Tyrants threaten me Ans. And thou must learn to contemne their threatnings He is not fit to be a Minister of Christ that cannot suffer as well as doe for him Every Minister is or at least ought to be a Souldier of Christs now a Souldier must not be a whining Milk-sop but a hardned seasoned peece 2 Tim. 2.3 Necessity is laid upon us and woe to us if we preach not the Gospel 1 Cor. 9.16 When God commands us to preach and man forbids the Apostle in this very case tells us that it is better to obey God than man Acts 4.19 5.29 It is no dishonour to the Kings on earth to see the King of Heaven served before them yea the worse the times are the more should the zeal for Gods glory consume us When Lot saw the wickedness of Sodome his righteous soul was vexed from day to day with their aâ—ominations No prudent man can be totally silent when hee sees his God openly dishonoured as we see in David Nathan Michaiah Paul c. The Prophet therefore speaks not here De jure but De facto not what men should doe or not doe but he rather intimates such was the iniquity of the times and the malice of those in authority that De
keep silence As there is a time to speak Eccles. 3.7 viz. when God may be glorified and our brethren edified so there is a time to be silent viz. when we have no call to speak or understand not the depth of the matter in question or when our own passions or the passions of those we speak to are up and men are in an heat then it is good to be silent A man that will give counsel or take counsel must have a composed calmed quiet spirit before he can profit himself or others even Christ himself though he had many things to say yet seeing his Disciples could not bear them he concealed them Iob. 6.12 Hence silence is oft made a note of prudence Prov. 11.12 and 12.16 and 13.17.27.28 Herein Sauls wisdome appeared 1 Sam. 10. ult and Davids Psal. 35.12 13 14. and Christs Mat. 26.63 But especially when a people are incorâ—igible and incurable when they are dogs and â—wine flying in the face of a reprover and trampling Gods truths under their feet we are then commanded to forbeat Prov. â— 7.8 Hos. 44.17 Mat. 7.6 and 15.14 left they abuse not onely the truth but those that publish it too for God is tender as of his Gospel so of those that publish it also So when those sins we reprove have been sufficiently witnessed against already so that men sin not for want of light but directly against light in such a case we have no obligation to run our selves into danger so when there is no probability that the evil which we bring our selves into shall be ballanced with any proportionable good to others for this is an affirmative precept and bindes semper but not ad semper it bindes at all times but not to all times but only when God may be glorified his people edified and his enemies mouths stopped and therefore it is well observed by a Reverend Divine That when times are so evil that they will not bear evil to be spoken against nor good to be spoken it is time for the prudent to keep silence for though in some cases we must bear our testimony openly for truth and holiness whether men will hear it or no yet we are not urged with that necessity at all times c. Such times there may be when it will be our wisdome to be silent at least for a time as Mariners use to cast anchor in a storm and rest for a time till it be over and Water-men when the Tyde is against them they creep by the Bank-sides till having advantage of the Tyde they can get over more easily Paul was zealous against Diana at Ephesus yet his prudence so moderated his zeal that he spake not particularly against Diana but onely delivered this general Doctrine That they were no Gods which were made with hands The prudent man considers not only what he ought to do but also what he can doâ— and sometimes gives place to the storm reserving himself for better times as Elijah did when he fled from Iezabel and Paul was let down in a Basket Many cry out the times are bad when by their unadvised speeches rash censures and bitter invectives even against Dignities and those in Authority they help to make them worse This they make a part of their wisdome when they never shew themselves more fools and indiscreet for if they be prudent that keep silence in evil times then they are fools that prate so much Prayer and patience is the best cure for calamitous times Caut. I speak not this as if we might dissemble our Religion and like Scepticks deny that to morrow which we hold to day and so have a menstruous faith turning with every wind that so we may sleep in a whole skin No we must be rooted and grounded in the truth alwayes ready to make an open plain and bold confession when ever God shall call us to it by Authority Matth. 10.8 9. Rom. 10.9 10. 2 Tim. 2.12 1 Pet. 3.15 we must be ready not onely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to make an answer but to Apologize in defence of the truth else we shal be accounted as enemies He that is not with me is against me Matth. 12.30 There is no true faith within when no true love without 3 Obs. The godly must bee patiently silent in calamitous times They must not fret nor fume but kiss the hand that smites them judging themselves and justifying God in all his dispensations to us such a holy submissive frame was in David 2 Sam 16.10 12. Psal. 39.9 and 37.7 and Iob. 1.21 and 2.10 and 40.5 and in Christ Act. 8.22 1 Pet. 2.21 The prudent man can see a good hand of providence in all he can see light in darkness comfort in discomfort rising in ruining all things for good Rom. 8.28 and this keeps him silent He sees an absolute Soveraignty in providence the Lord may take away health wealth life c. and none may say unto him what dost thou Iob 9.12 The prudent man sees all Gods dispensations ordered with infinite wisdome Job 9.4 The Lord weighs all the afflictions which he dispenseth to his people Ier. 18.11 and frames the evil which he brings upon them Lam. 2.17 yea he deliberates and deviseth evil even against Babylon Jer. 51.12 He likewise seeth Iustice in all and that he is punished less than his sins deserve and this makes him lay his hand upon his mouth and say though the Lords dispensations seem harsh and hard yet the Lord is righteous in all his wayes and holy in all his works Psal. 145.17 Micah 6.9 Lastly he considers that all is done by an infinite reaching providence which looks at many things at once the same Warre shall humble the Church destroy Babylon and set Ieremy free God hath Plots above the plots of Polititians and ends that they think not of his wayes are deep and mysterious above our reach Isa. 45.15 The same pillar of Cloud shall be dark to Aegypt yet give light to Israel The same fire shall refine the mettal and consume the dross let patience then have its perfect work Iam. 1.4 so shall we keep the possession of our owne souls and it may be get the possession of other mens too VERSE 14. Seek good and not evil that yee may live and so the Lord the God of Hosts shall be with you as yee have spoken THe Prophet once more renewes his Exhortation to Repentance he had called on them thrice before Seek seek seek he comes now with a fourth Quaerite if by any means he might work upon them Seek good and not evil In the words we have 1 A Precept 2 A Prohibition 3 A Promise 1 We have a Precept Seek good viz. such as is prescribed by God in his Word q. d. You have formerly followed evil and the Devil the father of it in worshipping Idols which are oft called Devils but now return to the Lord seek good
careless but he useth a prudent well tempered speech which on the one hand might keep them from presumption and on the other from desperation so wise and cautious should all Gods Ministers be yet he gives them a little crevise of light and hope and comes with a peradventure the Lord may yet be gracious to them He speaks somewhat doubtfully to shew the difficulty of the work and the better to excite their industry and awaken them out of their security Such bene sperantium formulae such hints of hope are very frequent in Scripture 1 Sam. 14.6 and 2.12 22. and 16.12 Lam. 3.29 Ioel 2.14 Ionah 3.9 Zeph. 2.3 Ob. The Papists to keep their vassals in darkness and doubting amongst other Scriptures they bring in this to prove that no man can be assured of his Election and Salvation in this life Answ. But the Answer is easie 1 The Lord doth not speak here of the Election or eternal salvation of such as truly repent but of their deliverance from outward afflictions and calamities which were threatned against them for their sins vers 6. These sometimes the Lord inflicts upon his people notwithstanding their repentance as we see in David and this he doth either for chastisement to make them flye from sin for the future or else for trial 2 The Lord sometimes after he hath threatned judgements upon the wicked yet upon their feigned humiliation holds his hand that the world may see how highly he esteems the true repentance of his people as we see in Ahab and the Ninivites Considering therefore these various dispensations of God the Prophet speaks doubtfully here and exhorts them to repent referring the event to Gods wise and gracious providence So that such places speaking of temporary chastisements make nothing against the certainty of our Election 3 The particle Ulai peradventure is not alwayes dubitative but sometimes assertive q. d. seek the Lord sincerely and then without doubt he will receive you graciously and so the word is used Iosh. 14.12 Peradventure the Lord will be with me and I shall drive them out Caleb speaks not here dubitatively but beleevingly q. d. Though the work be difficult yet the Lord will be with me and by his help I shall drive out these formidable Giants out of Canaan so Hester 4.14 So here the Prophet doth not question whether God will receive a penitent sinner to mercy for that the Scripture proves abundantly Ezek. 33.11 but the Prophet by this peradventure gives them some hopes that if they would turn to God he would turn to them and either remove or sanctifie these calamities which were coming on them 4 Dato Suppose we grant that it is a doubting speech yet it makes not for their purpose for it is not to be referred to God as though it were doubtful whether he would pardon the sins of penitents for we have his hand and seal for that But it is to be referred to those secure sinners of whose repentance the Prophet might well doubt lest either it would be none at all or else but feigned and hypocritical Yea fifthly Should we grant that it is a doubtful speech and to be referred to God yet it maketh nothing for Popish or Arminian doubting for the Prophet seeing to what a height of impiety these sinners were come thought it not fit to comfort them presently and raise them up suddenly but first to humble them and by speaking doubtfully to give them a hint of the hainousness of their sins as though it might well be doubted whether the Lord would forgive them or no that so they being feared and humbled might be fitted for mercy And because things that are hardly come by are more earnestly sought therefore the Prophet intimates unto them that it was no easie matter to obtain forgiveness for such hainous sins that he might hereby incite them to a more thorow repentance and crying for mercy OBSERVATIONS 1 Good things must be often pressed upon us This People were so hardned and habituated in sin and Sathan had so besotted them that they took darkness for light and evil for good so that the Prophet was forced to double and treble his Exhortations to them and to give them line upon line and Precept upon precept and to drive the nails of the Temple day after day till they were fastned in their hearts Eccles. 12.11 We are like a dull Knife which must be whetted over and over till it be brought to an edge It is the very metaphor of the Holy Ghost Deut. 6.7 Thou shalt teach or whet my word upon thy Children they must so sharpen it that it may make a deep impression upon their hearts 2 Obs. Sin is an evil thing Hate evil that is hate sin it is indeed the evil of evils all other plagues and evils are as nothing compared with this A man may lye under sad afflictions and yet be under dear affections It is sin alone that makes us the object of Gods hatred and therefore it should be the object of ours it should be abominable in our sight which is so abominable in it self Ier. 44.4 3 Obs. We must not only forbear sin but we must hate it As many a man refraines from an Oath that yet never fears an Oath Eccles. 9.2 so many a man forbears sin that doth not truly hate it A wicked man for fear or shame or for some self-ends may refraine sin for a time but a good man hates it with a deep deadly implacable irreconcileable hatred Such as love the Lord cannot but hate evil Psal. 97.10 yea they abhor it now abhorrency is the height of hatred Rom. 12.9 Abhor that which is evil hate it as you would hate Hell it self 2 We must hate it Universally true hatred is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Aristotle it is against the whole kind He that truly hates one sin as it is sin will hate every sin Quatenus ipsum includit de omni As the Persecutors hatred is not against one or two good men but against the whole Church of God his desire is that the very name of Israel might be had no more in remembrance Psal. 83.4 and therefore they seek to raze it to the very foundation Psal. 137.7 even so should we deal with sin 3 We must hate it not only Odio aversationis but also Odiâ— iâ—imicitiae not only fly from it but pursue it with an hatred of enmity 4 Obs. Executing of Iustice and Iudgement is a duty very pleasing unto God Hence the Lord so oft calls for it both here and elsewhere Ier. 1.17 Psal. 82.3 4. See my Comment on that place 5 Obs. When the Lord delivers his people from outward Iudgements or pardons their sins it is meer grace and mercy but no merit of ours that moves him to it Peradventure the Lord will be gracious to you It is one of Gods royal Attributes to be Gracious and to love freely Exod. 34.6 from the Alpha of our Election
to the Omega of our Salvation all is Free-grace as I have shewed elsewhere 6 Obs. In times of distress God usually gives his people some grounds of hope and some glimpse of comfort to quicken them to duty Hence he so oft comes with a peradventure God may give repentance 2 Tim. 2.25 who can tell and who knowes whether God may not repent of the evil that he intends against us Ioel 2.14 Ionah 3.9 let us then use the means and commit the success to God Take away hope and you take away endeavour impossibility of obtaining breaks the heart Though thy sins have been great and grievous yet pray and use the means peradventure they may be pardoned Acts 8.22 23. arise and be doing and say as Ionathan did when he went up against the Philistines 1 Sam. 14.6 Come let us go against these uncircumcised it may be the Lord will work for us for it is all one with him to save with many or with few Be not therefore dejected or despondent it is the nature of faith to oppose discouragements Love knowes no difficulties but makes men active say thou as the Lepers 2 King 7.3 4. Why sit we here till we dye if we stay in the City we shall dye of the famine if we sit still we perish come let us fall upon the Host of the Syrians we can but dye Nothing venture and nothing have VERSE 16 17. Therefore the Lord the God of Hosts the Lord saith thus Wailing shall be in all streets and they shall say in all High wayes Alas alas and they shall call the Husbandmen to mourning and such as are skilful of lamentation to wailing And in all Vineyards shall be wailing for I will pass thorow thee saith the Lord. THe Prophet had often fore-warned this obstinate people of Judgements approaching and called upon them to fly from the wrath to come but since they contemned the Word and warnings of the Lord he tells them now that the Sword should come and cut them off and as they had sinned generally both in City and Country so now they should be punisht generally for all places should be filled with weeping and wailing The Prophet having finisht his Exhortation to Repentance now returns to his Threatnings again where we have the sad Calamities which were coming upon Israel Set forth 1 By the wailing which should be in all streets 2 By the weeping which should bee in all High-wayes 2 By the Persons which should mourn 1 Natural real mourners as the Citizen Husbandman Vinitor 2 Artificial hired mourners and such as had skil in Lamentation 3 Here is the reason and ground of all this weeping and wailing and that is Israels impenitency and contempt of those warnings which God gave them by the Prophets They would not hearken to their counsel but hated reproof Therefore wailing shall be in all streets 4 Here is the certainty of all this It is the Lord the God of Hosts that sayes it The better to awaken them he tells them they had not to doe with a dead Idol or with an impotent man but with an Omnipotent God who was able to inflict whatever he had threatned against them as appears by the majestick Titles which are given to him who is the Lord the God of Hosts This people were apt to sooth themselves and cry peace when there was no peace and therefore the Prophet deals plainly with them and bids them not flatter themselves with thoughts of impunity for their mirth should now be turned into mourning and their singing into sorrow yea such sad calamities should come upon them that all should mourn both Citizens and rusticks both real and Artificial mourners 1 The Citizen shall lament in the streets the loss of his friends and riches 2 The Husband-man shall lament to see all his labours swept away by the cruel Assyrian 3 The Vinitor that was wont to sing for joy shall now lament for the loss of his Vintage 4 All others should lament in the very high wayes the several distresses which should come upon them crying Alas Alas 5 Their calamity should be so great that those which were wont to be hired in an Histrionical mimical manner to lament and howl at Funerals should now mourn in sober sadness and good earnest and therefore the Prophet sayes they shall call not only for the Husbandmen but also for those that are skilful in lamentation that they may weep together As in a time of mirth men call their neighbours together to rejoyce with them Luke 15.6 So in this time of great mourning they shall call the Citizen the Husbandman the Vinitor and the Artificial mourner to bear their parts in this doleful Ditty Call for such as are skilful of lamentation to wailing It was the custome of those times in those Eastern Countries in times of great mourning to send for singing-men and singing-women that could sing Artificial lamentations to provoke men to weeping 2 Chon 35 25. Iob 3.8 Eccles. 12. â— Their miseries here should be so great that they could not sufficiently bewail them themselves and therefore they should send for these to help them The Jews of latter times borrowed such a corrupt custome of the Heathens to augment their grief at Funerals 1 They had Minstrels which with their mournful tones and sad tunes inclined the affections of the people to mourning for the dead Of these there were two sorts 1 Some played on Pipes 2 Others sounded Trumpets At the Funerals of great men they sounded Trumpets and at the Funerals of inferiour persons they sounded Pipes Hence we read that when Jesus raised Iarius his daughter he cast out the Minstrels Mat. 9.23 Mark 5.38 2 The women especially that had an art in mourning and skill in making exquisite lamentation were hired at Burials for the same purpose where going along with the Corps by outward significations of their sorrow both by voice and gesture they moved the company more strongly to mourning and to sympathize with them These the Romans called praeficas quasi in hoc ipsum praefectas chief or skilful mourners These had venales lachrymas they made a trade of their tears making a greater howling and noise than real mourners did as Horace testifies From the Heathen this custome came to Rome also where for money the vilest of men shall have out-side mourners more than a good many All kinde of hypocrisie is odious to God but this is gross hypocrisie to make a great howling when there is no reality It is only vox clamor ululatus praeterea nihil The Prophet therefore doth not approve of these hypocritical howlings and artificial lamentations to get money but onely shews that their sorrow should bee so great that it should need helpe to express it OBSERVATIONS 1 When the word cannot mend a people then comes judgements and ends them First God hews men down by the sword of the Spirit Hos. 6.5 and then cuts them off by an
enemies sword This is Gods usual method as hath been experienced in all ages When men will not hearken to the voice of Gods messengers it is a certain sign that God intends to destroy them 1 Sam. 2.25 2 Chron. 25.20 Prov. 29.1 2 Obs. Where sin goes before there sorrow follows We read before of this peoples Idolatry bribery cruelty now comes weeping wailing lamentation c. Wicked mens mirth ends in mourning See more on Amos 8.3 VESSE 17. And in all Vineyards shall be wailing for I will pass thorow thee saith the Lord. THese Israelites boasted much that God was with them and he would never leave them who were his Covenant-people The Prophet tells them that God would abide no longer with them but would now pass thorow them in wrath and not only the Citizens and Husbandmen but even the Vinitors also should mourn for the spoyl that should be made among them In the time of Vintage there was wont to be great mirth and jollity Psal. 4.7 they sung merrily and did shout for joy Isa. 16.10 Ier. 25.30 yea but their sins had marred their mirth so that now they shall have weeping instead of singing In all Vineyards shall be mourning All had sinned and now all shall suffer 2 Here is the reason of their mourning viz. because the Lord will pass thorow them he will not dwell nor abide amongst them in love and favour as they vainly fancied but he would pass thorow them like an enemy and execute justice on them Isa. 27.4 The Prophet seems to allude to the Lords passing thorow Egypt when he sent an Angel to smite all the first-born thereof and thereby filled every house with wailing and lamentation Exod. 11.4 and 12.12 so I will pass thorow you with plagues and will cause the destroying enemy to pass thorow all your land saith the Lord. OBSERVATIONS 1 Sin incenseth God against a people And makes him pass thorow them in wrath like lightning doing general execution upon them terribly suddenly irresistibly But of this before on vers 6. 2 Obs. Generality of sin brings generality of plagues Citizens Husbandmen Vinitors all had sinned and now weeping and wailing shall be amongst them all But of this see Amos 6. ult VERSE 18. Wo unto you that desire the day of the Lord to what end is it for you the day of the Lord is darkness and not light WE are now come to the third part of this Chapter where the Prophet inveyes against two sorts of sinners The first are mockers and deriders of the Prophets threatnings The second are such as trusted in their Ceremonies and Sacrifices Vers. 21 22 23. In the precedent Verse the Prophet had told them that the Lord would pass thorow them in wrath these impudent sinners in a taunting sarcastical way ask the Prophet when this would be q. d. You Prophets tell us of a dark and dismal day a day of wrath and trouble which will come upon us but we see nothing comes if God be in earnest let him make speed and come when he will we fear neither him nor thy threatnings nor do we beleeve that ever such a day will come or if it do come yet it will not be such a dreadful day as you speak of for God will not forsake his people which he hath spared so long from destruction Thus these desperate Atheists being wholly drowned in security sensuality and carnal delights scoff at the Threatnings and jest at Gods judgements neither fearing the one nor expecting the other but esteeming the words of the Prophet as wind and his comminations as a vain mockery To these Flouters at the Threatnings and mockers at the Lords long-suffering the Prophet answers Wo to you that desire the day of the Lord it will come too soon upon you without wishing for did you but know the terror of it you would never desire it To what end is it for you thus to speak Did you but know what kinde of day it is that is hasting on you you would not so much desire it you will think it comes too soon when it comes the Devils thought so Matth. 8.29 when God comes he will come as an armed enemy against you to your utter destruction so that you have great cause to fear and by repentance to prevent rather than to desire that day yet these hypocrites either as conceited of their own innocency and confiding in their priviledges desired this day or else in mockery and scorn they cry When will that day come which Amos so much talks of we would fain see it So you shall saith the Prophet time enough to your sorrow For it is a day of darkness and not of light and therefore woe be to you that thus scoffingly desire the day of the Lord you will finde it no jesting matter when it comes it will be a dark and dismal day to you though now you make your selves merry with it By a day of darkness here is meant the time in which God would destroy the Kingdome of Israel according as the Prophets had fore-told Allegorically and allusively this is true of the day of Judgement it will be a day of darkness and terror to all wicked men but literally this day of darkness and not of light that is this day of exceeding darkness as the Hebrew Idiom imports as we may see Amos 9.4 I will set mine eye upon them for evil and not for good The denial of the contrary hath a great emphasis in it q. d. I will bring upon them all manner of evil but no good So here It shall be a day of darkness and not of light that is it shall be a very dark and dismal day in which they shall finde no light of comfort from the Lord but wrath shall come upon them to the utmost In that day the Lord will exert his power in executing his vengeance on the Kingdome of Israel for all their Idolatry Apostacy Security Hypocrisie c. The various and inevitable calamities of this day are elegantly set forth in the next verse where the Prophet shews how the judgements of God should beset them round so that if they escaped from one evil yet another should apprehend them and if they fled from a Lion yet a Bear which is more savage should devour them It is usual in Scripture to call a day of Adversity misery and distress by the name of Darkness as Iob 20.16 and 23.17 and 30.26 Isa. 5.30 and 21.12 Ioel 2.2 Zeph. 1.14 to 18. Hence the doleful condition of the damned is called utter darkness As light signifies prosperity joy and comfort Hest. 8.16 Iob 18.6 and 38.15 Psal. 97.11 and 112.4 So darkness signifies calamity and sorrow as I have shewed on Amos 8.9 Quest. But why doth the Prophet denounce a Woe against those that desire the day of the Lord when it is the earnest desire of the Saints in Scripture that the day of the Lord would come and they dayly pray Thy Kingdome
come and it is made a kinde of a Periphrasis of a beleever that he is one that longs for the day of the Lord 2 Tim. 48. Answ. We must distinguish 1 Of dayes 2 Of persons 1 There is a double day of Judgement 1 There is a day of temporal judgement when the Lord ariseth to execute judgement upon the heads of incorrigible sinners such as the old world Sodom Ierusalem and these dayes have in them a glimpse and shadow of that great day of the Lord and therefore they are called a day of blackness and darkness a great and terrible day which none can abide when the earth shall tremble and the Sun and Moon be dark and the Stars withdraw their light Ioel 2.2 10 11. All these hyperbolical termes set forth the dreadful desolation which should fall upon the wicked in this life But this is not that day which the Saints desire The day which the godly so much desire and long for is that great and general day of Judgement that day of their full Redemption when they shall enjoy both in body and soul full communion with Christ their head 2 We must distinguish of persons some are beleevers and some are unbeleevers and hypocrites the Prophet speaks not here of beleevers but of self-conceited-hypocrites who being puft up with high conceits of their own innocency thoughts that God would acquit them though the Prophets condemned them they conceited that would God deal more gently with them than those harsh plain-dealing Prophets and would not judge them so bad as they had reported them to be But 〈◊〉 alas to you that thus desire the day of the Lord for if our day â—e terrible how terrible will the day of the Lord be if you cannot bear our words how will you endure his heavy hands you think us Lions and therefore you flye from our day but the day of the Lord will be as a Bear which will tear and torment you worse The summe of all is this Wo to you incredulous and 〈◊〉 sinners that mock at the tydings of the dark and disâ—â—â— day which is coming on you scornfully asking when will it come assure your selves it will come soon enough to your sorrow you shall finde that it is not a day of mirth and pleasure but of anguish and trouble when you shall flye from 〈◊〉 danger 〈◊〉 into another as if one should flye from a Lion and a Bear should 〈◊〉 him OBSERVATIONS 1 In all ages there have been some prophane mockers and deriders of Gods judgements Thus it was in the Prophets times when they told the wicked of the burden of the Lord that is of Gods wrath which should light upon them in some heavy judgements for their sins Isa 13.1 and 22.2 they usually mocke them for their pains saying What is the burden of the Lord and when will it come you have often told us of it but as we do not feel it so we do not beleeve it and therefore let it make 〈◊〉 that we may 〈…〉 Prophet tells them of a night of misery that was coming on them but those accursed Edomites tauntingly ask Watchman what of the night Isa. 21.11 12. q. d. You talk much of a night of horror and desolation of war and confusion but when will it come Oh saith the Prophet the morning comes and also the night you have had a morning of prosperity assure your selves you shall also have a night of adversity and therefore if you will enquire of the Lord by me his Watchman do it seriously and not sarcastically return and come to God with speed Thus some conceive that the Prophet recites the scoffes of prophane ones when he sayes Precept must be upon precept and line upon line Tsaf latsaph Kaf lakaf the very tone and sound of the words carrieth a jeer in them Isa. 28.10 Peter and Iude both foretell us what we have found too true in our own dayes That in the last dayes there should be mockers which should walk after their own ungodly lusts 2 Pet. 3 3.4 Jude 18. Of old they mocked at the particular dayes of judgement which the Prophets threatned them withall but in the last dayes they will mock at the general day of Judgement saying Where is the promise of his coming since the Fathers fell asleep all things continue as they were from the beginning of the world Because judgement is not presently executed on the heads of wicked men therefore they set their mouths against heaven and blaspheme the most High 2 Obs. God will not bear with scorners When sinners are come to that height of impudency and prophaneness that they jeer at Judgements and mock at Gods Messengers then shall their bonds be made strong and their sorrows multiplied Isa. 28.14 15 16 17.22 2 Chron. 36.16 Prov. 3.3 4. Ier. 23.33 34. Ezek. 7.5 6. and 12.22 to 28. The day of the Lord especially that last day will be a dreadful and a dismal day to fueh they will not be able then to stand-in the Judgement Psal. 1.5 and therefore the Apostle asks Where shall the ungodly and sinner appear 1 Pet. 4.18 the Apostles interrogation is not dubitative but assertive they shall appear no where with comfort nor with confidence especially in three dayes 1 In a day of publick calamity when Sword Plague Famine comes then the hearts of the wicked shall fail when they shall howl upon their beds for the loss of their creature-comforts and shall have a trembling heart failing eyes and sorrow of minde Deut. 28.65 As the righteous that prepare for troubles shall rejoyce in the midst of them Iob 5.22 Hab. 3.17 so the wicked shall be overwhelmed with amazement and horrour and shall rage like wilde Bulls in a net Isa. 51.20 2 The day of death is a dismal day to the wicked even the King of Terrours Job 18.14 the most terrible of all terribles said Aristotle when he came to dye The thoughts of it will make a Belshazzars knees to knock one against another for fear 3 But specially that great day of the Lord when he shall come as a Thief in the night suddenly terribly and unexpectedly upon the wicked of the world 1 Thess. 5.2 3. 2 Pet. 3.10 that will be a dark and terrible day to them when even the Kings and Captains of the earth shall cry to hills and mountains to hide them Rev. 6.16 17. Where then will those blasphemers of our time appear that scoff at Gods Threatnings and desire their own damnation which the Devils themselves dare not do for they beleeve and tremble Who are these that provoke the Lord to anger are they stronger than he who can abide his wrath or the thunder of his power Iob 26. ult Shall the whelp challenge the Lion the clay its Potter or the creature its Creator Let the potsherds strive with the potsherds of the earth but wo to him that striveth with his Maker Isa. 45.9 To such as these the day of the Lord
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
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
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
luxuriant Vine The sense is the same They eat the Lambs out of the Flock and the Calves out of the midst of the Stall Sins seldome go single before they lay daintily and now they feed daintily ordinary fare will not down with them they must have the fattest and finest that can be pickt out of the flock and most faâ—ning fold They chuse the fattest out of the places where they were kept to be fatned be it field or fold Great beasts are fed in Pastures but Calves are fed in Stalls where they are fed with their Damms milk quietly and obscurely which helps concoction and fattens them sooner Thus they gave themselves up to ease and delicacy pampering themselves with the finest fare OBSERVATIONS 1. A lazy sensual Epicurean life that is spent in eating and drinking sleeping and pastimes is very displeasing unto God This makes him set a woe upon the head of those that are at ease in Sion lying on beds of Ivory stretching themselves upon their Couches and feeding on the finest fare fatting and feasting themselves every day like the rich glutton Luk. 16.19 Such Sensualists that live in pleasure and wantonness St. Iames rebukes Iames 5.5 These are sins Majoris adhaerentiae they are hardly shaken off these sensual Epicurean lusts do estrange the heart from God close up the eye of the soul emasculate the spirit and unfit men for the service of God or man Hence the Scripture so oft condemns them Deut. 21.20 Eccles. 10.16 17. Luk. 21.34 Rom. 13.13 14. Wee should therefore carry weaned affections to these creature-enjoyments and use these things as though we used them not He that hath beds of Ivory and lives in a Princely Palace yet should carry such mortified affections to them that if the Lord should call him to lye on a pad of straw in prison he must be ready chearfully to do it Grace it humbles a man and makes him know his deserts a good man that goes in Silks and Sattins yet can be thankful for Raggs when God calls him to them knowing that he is less than the least of all Gods mercies We should therefore keep a watch over our hearts in our eating drinking sleeping cloathing for fear of excess Licitis perimus omnes 2. Ministers must not rest in Generals but they must descend to particulars 2 Sam. 12.7 When the Prophet had denounced a woe against those that were at ease in General vers 1. now he descends to Particulars and tells them of the sins of their beds and boards of their gluttony drunkenness sensuality inhumanity c. This particular applying of the Word to the souls of people is the onely way to convince and convert them for what is spoken in general to all few will apply particularly to themselves This made the Prophets and Apostles to deal so plainly with their people Isa. 58.1 Ezek. 16.2 Mat. 11.21 23. Ioh. 4.17 18. Act. 2.36 37. Be not then offended at the plain and powerful preaching of the Word You will suffer the Lawyer to tell you of the flawes in your estates the Physician to tell you of the diseases in your bodies the Watchman to tell you of an approaching enemy and will you not suffer the Minister to tell you of eternal dangers that so you may prevent them 3. Sins especially great ones seldome go alone Security went before now followes Luxury Sensuality Drunkenness and Inhumanity As great men have great attendance so great Sins have many followers and as there is a concatenation of Vertues 2 Pet. 1.5 6 7 8. so there is a concatenation of Vices alâ—o 2 Tim. 3.2 3 4 5. VERSE 5. That chaunt to the sound of the Viol and invent to themselves instruments of Musick like David THe Prophet goes on in aggravating the Sins of these loose luxurious Rulers who gave themselves up to mirth and merriment to feasting singing and Musick as if they had been continually at some Wedding or celebrating some Feast to Bacchus and that in a time of mourning when Gods Wrath was upon the regions round about them the inferiour people were in deep distress and Samaria it self was ready to be made a prey by the cruel Assyrian yet in this juncture of time when they should have fallen to Prayers and Tears they fall to mirth and merry-making not bating an ace of their wonted pomp and pleasure and therefore the Prophet goes on in denouncing Gods Judgements against them saying Woe to them that chaunt or quaver as it is in the margin to the sound of the Viol They joyn their voyce to the Instrument they play and sing Before they pleased their Palates and now they delight their ears with Musical Instruments that nothing might bee wanting to compleat their pleasures They sing to the mouth of the Viol so it is in the fountain they curiously quaver and sing their part in Consort they form and frame their Tones rising and falling according to the Tune and Harmony of the Viol or Psaltery the word will bear both It was an Instrument that was round and hollow muuch like a bottle and Nebel signifies a Bottle as well as a Viol. The Seventy call it Psalterion and so the word is rendred Psal. 33.2 Sing to the Lord with the Psaltery or Viol. Before they had luxurious feasts and now they adde lascivious musick The better to Patronize their prophane Musick they bring in David for their pattern They invent Instruments of Musick like David David was a great Master of Musick he invented many Musical Instruments which hee used in Spiritual praising of God and raising of his Spirit in his Worship 1 Chro. 23.5 But these abused their Musick to the satisfying of their sinful lusts and pleasures and that in an unseasonable time as if they would out-face God and his Judgements and their prosperity should never change Under the Viol Synecdochically is comprehended other Musical Instruments then in use as Harps Sackbuts Organs Timbrels Trumpets Cymbals c. under one kind the rest are comprized so saith the text They invent to themselves Instruments of Musick They were not content with one or two sorts of Instruments but they invent variety of them the better to gratifie thier lusts Plaine Musick pleaseth not them but they beat their brains to get the most curious Organs and Instruments that can be gained for love or money They set their heads and their hearts to work that they might find out wayes to please their lusts OBSERVATIONS 1 Abused Musick is displeasing to God Musick in it self is a good gift of God Gen. 4.21 and must be used to Gods glory and not to gratifie our lusts Epicures are all for mirth and Musick for singing feasting dancing and drinking they have their portion in this life and they care for no other Now Musick is abused when it is 1 Excessive 2 Unseasonable 3 An incentive to Lust. 4 A promoter of Idolatry 1 Musick is sinful when
measures out the dayes and nights and moneths and years that our trials shall continue Iob 7.3 As we came into the world by Providence so we goe out of the world by Providence God hath set us our bounds which wee cannot pass Iob 7.1 14.5 neither men nor Devils can take away our lives from us till our work be done Ioh. 7.30 wee should therefore be couragious in duty and run hazards for God in whose hand is our life and not be afraid of man who must dye Isa. 51.12 we have our day and to morrow to work and till we have finisht our course none can hurt us Luk. 13.32 to God the Lord belong the issues from death Psal. 68.20 we should therefore submit our wills to Gods will bee willing to live so long as he would have us live and to dye when he shall call for us 3 We should bless God who hath brought us forth into the best times that ever the Nation saw our Lot is fallen in pleasant seasons they are happy times in respect of means though we have made them unhappy for want of hearts to improve them We should not therefore quarrel at the Providences and various dispensations of the times but rather admire and adore the wisdome and goodness of God in them so did Daniel ch 2.20 21. 4 We should improve the time which we have from God unto his praise Who plants a Vineyard and doth not eat the fruit of it Our time is Gods and therefore great reason we should spend it to his praise Acts 13.36 It was the great commendation of the men of Issachar that they understood the times and knew what Israel ought to doe in them 1 Chro. 12.32 It is the greatest wisdome in the world to observe the opportunities and seasons of grace Ephes. 5.15 16. Hence our Saviour chargeth it as a great sin upon Iezabel in that hee gave her space to repent but she repented not Revel 2.20 most live as if time were at their owne dispose they are very liberal of anothers right promising themselves many dayes and years when they have not assurance of one day Isa. 56. ult Luke 12.20 As we cannot adde one cubit to our stature so we cannot adde a day to our daies How sad then is the condition of wicked men who daily dishonour that God in whose hand is their life Consider your times are in the hands of that God to whom you are profest enemies and with whom he is angry every day Psal. 7.12 13. though he bear long yet he will not alwayes bear for their feet shall slide in due time Deut. 32.35 VERSE 8. The Lord God hath sworn by himself saith the Lord of Hosts I abhor the excellency of Jacob and hate his Palaces therefore will I deliver up the City with all that is therein IN this Verse we have a Prolepsis or preventing of a Plea which Israel might make for themselves saying Wee are the people of God in Covenant with him and have received Circumcision the seal of the Covenant and at this day we doe enjoy many glorious priviledges and signal favours from him and therefore it is not like that he will destroy us whom he hath loved so long and made the head of the Tribes and the glory of the world To this the Prophet answers Deceive not your selves with any vain confidence in your pomp and priviledges as if your glory and excellency could secure you from divine Justice for I must tell you from the Lord that since you have abused his blessings hee abhors your Excellency hates your Palaces and will destroy your Cities wherein you trust vers 1. and the better to assure you to the truth of all this he hath sworn it The Lord hath sworn that he abhors the excellency of Jacob. In this Verse we have 1. A Commination I will deliver up the City with all that is therein q. d. you glory in your two fortified Cities viz. Samaria and Ierusalem you trust in the riches strength and fulness of them but though they be never so full of men money and all manner of store yet for your sins I will deliver them and all their riches with all the inhabitants into the hands of the Assyrians and Chaldeans for a prey Though in their owne conceit they seem invincible by reason of the multitude of men and ammunition yet I will empty them and will send an enemy to besiege them into whose hands I will deliver them By City here is meant the Citizens and their substance all should become a prey to the merciless enemy both in Samaria and Ierusalem for by a Synechdoche both are here threatned both had sinned and therefore now both shall suffer Samaria shall be sackt by the Assyrians and Ierusalem by the Chaldeans It is true that in this Chapter and in the whole Prophecy the Prophet speaks primarily and principally to the ten Tribes but secondarily and concomitantly to Ierusalem and the other two Tribes as I have shewed vers â— 2. Here is the ground of this destruction and that is Gods detestation of them for their sins I abhor the excellency of Iacob and therefore I will deliver their Cities into the hands of their enemies Some render the words thus I abhor the Pride of Iacob that is true for as the Lord abhors Pride in all so especially in his Israel a people neer unto him The word signifies both Pride and Excellency but because this people confided in their Priviledges and boasted of their Dignity therefore the word is most properly rendred excellency The word is sometimes taken in evil part for pride and arrogancy Exod. 15.7 and sometimes in good part for magnificence and excellency so here for the Prophet in this Verse doth not enveigh against their pride he had done that before but he labours to remove their carnal confidence which they placed 1. In the Temple which is called in Scripture by the name of Excellency and Glory because it was that wherein they gloried Psal. 47.4 Ezek. 24.21 2 In their Riches Dignities Priviledges and Prerogatives wherewith that Nation was adorned above all the people of the world Rom. 3.1 2. 9.4 5. they thought that the bare having of these would shelter them from punishment but the Lord tells them that he abhorred both them and their priviledges and since they had abused them and so forfeited them all they were now so much the more hateful and abominable to God q. d. You look upon your selves as the only high and holy ones of the World but I tell you saith God since you abuse my blessings to my dishonour I look upon you as a pack of prophane ungodly men and will deal with you accordingly and therefore tell not me of your Temple Sacrifices dignity and riches for I tell you to your faces that I detest both you and your excellencies and abhor your stately Palaces which you have built by oppression and cruelty and have
abused to my dishonour 3 Here is the confirmation of this Commination The Lord hath sworn it even the Lord of Hosts who is Omnipotent and hath all power in his hand to execute his purposes The Lord doth not only say it but swear it the Iewes were hard of belief and sleighted the threatnings of the Prophets therefore the Lord confirms it with an Oath saying I have sworn by my self or as the words are in the fountain I have sworn Benaphsho in anima sua by my Soul or Life the Lord swears by himself because there is none greater than he The soul is the man and he that swears by his soul swears by himself and therefore the soul according to the Hebrew Idiom is oft put for a mans self as Psal. 3.2 Ier. 51.6 Matth. 25.26 It is an Anthropopathy frequent in Scripture Gen. 22.16 Ier. 51.14 it is spoken of God after the manner of men as an Hand an Eye a Face a Foot is oft ascribed to God so here and elsewhere a Soul is ascribed to God Isa. 1.14 Ier. 5.9 29. which is God himself for whatsoever is in God is God Q. d. If we beleeve men who swear by their soul or life which yet is as nothing how weighty ought my Oathes to bee with you saith the Lord when I put my self to pledge and if yee will not beleeve my Prophets yet beleeve me whose Decrees are immutable whose Iudgements are intolerable who cannot deceive nor be deceived who am Omnipotent and able to put all my Threatnings in execution against you since I am the Lord of Hosts whom all Creatures doe obey as their supreame Commander OBSERVATIONS 1 Swearing in it self is lawful God himself who cannot sin yet swears by himself Isa 45. 23. 62.8 Heb. 6.13 The Lord to strengthen our faith in the truth of his Promises sometimes swears Gen. 22.16 Psal. 132.11 Heb. 6.17 and sometimes he confirmes the truth of his Threatnings with an Oath to make us fear Psal. 95.11 Heb. 3.11 thrice happy they for whose sake the Lord swears and most unhappy they that beleeve him not when he swears since he that beleeves not God makes him a Lyar 1 Ioh. 5.10 not by any transmutation of God but because hee esteemes his Word and Promises as a false thing 2 Wicked men are hardly brought to beleeve the Threatnings of God The Lord must swear here to awaken them out of their stupidity so sottish are men by nature especially when hardned in a way of sin and if Gods owne people in whom there is a Principle of Grace be slow of heart to beleeve the Doctrin of the Gospel Luke 24.25 26. how hard is it to work those truths upon those who have neither eyes to see nor ears to hear 1 Cor. 2.9 3 God is the Lord of Hosts He hath all Power in his hands and all Creatures at his command ready to execute his wrath upon wicked men This Title is given to God above two hundred times in the Old Testament and but once in the New Iam. 5.4 the reason is because this is a name of Majesty and Terror suitable to Old Testament times but in the New Testament he hath more sweet and mild Titles as Father of Mercies God of all consolation the Saviour of all men c. We should therefore fear to displease him who hath the higher Host of Heaven Myriads of Angels and the lower Host of Creatures on earth all ready at the least beck of their Lord and Master to destroy his enemies 4 No Privilâ—dges can preserve a sinful people from ruine Let them be exalted to Heaven in excellency and glory and be loaded with riches nobility dignity and preheminence yet if they abuse those Priviledges they shall be thrown down to Hell Matth. 11.23 God is no respecter of Persons but in every Nation such as work righteousness are accepted of him and such as work unrighteousness be they Iewes or Gentiles are rejected of him When God shall chuse a people to be an holy people to himself and they shall walk unholily and live like the prophane of the world it is just with God that they should perish with them Many boast that they are Christians they are Baptized they hear the Word and receive the Sacrament Aye but do you walk up to those Priviledges and answer them with obedience if not you are but baptized Heathens yea a drunken Turk is nearer Heaven than a drunken and dissolute Christian. Meer Titular Christians are no Christians As he is not a Jew that is one outwardly so he is not a Christian that is one only nominally we must be internal ones in spirit and in truth answering our Gospel Priviledges with Gospel-Practises and then we shall be happy Rom. 2.25 28 29. 5 Sin makes God to hate our very dwellings and Palaces He loathes the habitations of wicked men and looks upon them as so many Swine-styes and sinks of sin The habitations of the wicked are cursed of God Iob 12.6 15.34 Zach. 5.4 As we should keep our bodies pure as becomes the Temples of the Holy Ghost so wee should keep our Houses pure from sin and put away iniquity farre from our Tabernacles that they may be Bethels houses of God and not Bethâ—avens houses of vanity and iniquity Iob 11.14 22.23 this is the way to keep our houses in peace Iob 5.24 Prov. 1. ult 8.6 and to make our Families flourish Prov. 14.11 We should rather desire with those holy Patriarcks Abraham Isaac and Iacob to live in Tents and mean houses where we may serve God remembring that we are but Strangers and Pilgrims here but Citizens of Heaven than to live as these Epicures in the Text in stately Palaces abounding with sensual luxury and all manner of riot till they be destroyed 6 When men will not beleeve the Threatnings they shall feel the punishment The righteous doe hear and fear but the wicked never fear till they feel the Sword and Pestilence upon them When no warnings can mend a People then Judgements end them as we see in the old World Ierusalem and others Lots Sons in Law would not beleeve till they were burnt Gen. 19.14 nor Pharaoh till he was drowned 7 It is Sin that ruines Cities Israel sinned and now City and all is taken It is this that hath brought fire and sword desolation and destruction upon the most glorious Cities Many complaine of Instruments that have betrayed them but it is our sins that have betrayed us into their hands and therefore Magistrates Ministers and Governours should improve their interest for the stopping of sin that so they may prevent the ruine of those places where they dwell VERSE 9. And it shall come to pass if there remaine ten men in one house that they shall dye WEE have heard of Israels Captivity before but since that could doe no good now comes the Pestilence and that no ordinary one which usually leaves some
they burne the dead and that is that they might the easier carry the bones out of the house when the flesh was burnt off before 3 Here is a Conference between the Kinsman and him that lies in the house and he shall say unto him that is by the sides of the house that is to him that is within the house as Ionah was said to descend into the sides of the Ship Ionah 1.5 so these for fear did run into some corner of the house to hide themselves from the infection The Question which he asks is this Is there any yet with thee viz. left alive in the family or dead that I may burne them and bury their bones 2 Here is the Parties answer in the Negative No there is an end of all there is not one left they are all dead and gone according to that verse nine If ten men be in one house they shall all dye The Prophet inlargeth himself in this discourse about Gods Judgements the better to awaken these sottish sensual secure sinners 3 Here is the inference upon this answer then shall he say Hold thy tongue be silent be patient doe not fret nor fume doe not mutter nor murmure against God as if he had wronged you because he kills you but acquiesce in his just Judgements and silently submit unto his will for it is his work Amos 5.13 As for us our sins are so great and grievous that we dare not once call on the Name of the Lord for a release or mitigation of his Judgements 4 Here is the reason why they must keep silence viz. Because the Lord was just in all that hee did unto them and therefore they might not once make mention of the Name of the Lord by way of complaint thus some Interpreters sweat and are much perplext with the various Versions of this Text insomuch that there are almost as many Interpretations of it as there be Interpreters 1 Say some It seems to point at these two who agree to be silent in what they had done lest they should bee sequestred as uncleane by the Law being legally polluted by touching the dead Numb 19.14 2 Others give this gloss Hold thy tongue for we may not make mention of the name of the Lord q. d. Be silent lament not for them for they are not worthy lamentation they are so wicked that they will not once remember God nor cry to him though he bind them with the cords of affliction 3 Others make it the voyce of desperate persons according to the Margin of our Bibles VVe have not or we will not make mention of the name of the Lord q. d. it is bootless to pray for God is set to plague us and will not be pacified let us therefore eat and drink since to morrow we must dye Never tell us of Gods name for he is our enemy and we cannot endure to hear of him for neither he nor his Ministers doe ever Prophesie good unto us If we should call upon him we may mind him of us and so bring new plagues upon our selves This agrees best with verse eleven which follows immediately 4 Others thus These Hypocritical ones that formerly gloried that they were Gods people his peculiar his inheritance his holy ones c. Gods wrath shall lye so heavy upon them that they shall boast no more of this for they shall bee dumbe when they hear Gods name and abhor it as desperate reprobates use to doe He will not suffer them any longer to take his name in vaine his wrath shall burne so fiercely against them that they shall not dare once to make mention of his name or to come neer him who is a consuming fire OBSERVATIONS 1 Decent burial is a mercy It is reckoned as a Judgement here that these wicked men should want the honour and solemnity of ordinary burial It is a mercy to have a Grave and therefore when the Kings of Iudah are recorded their burials are also mentioned and those of highest merit were buried in the upper part of the Sepulchers of the Sons of David 2 Chron. 32.33 Asa a good King was honourably buried with great solemnity 2 Chron. 16.14 and so was King Zedekiah Jer. 24.5 But so was not wicked Iehoram 2 Chron. 21.19 and it was a curse upon Iehojakim that he should be buried with the burial of an Asse and be contemptibly cast into a ditch Ier. 22.18 19. It is reckoned as a Judgement when men have no burial Psal. 79.3 Deut. 28.26 1 King 21.23 24. Ier. 14.16 16.4 and therefore David commends the burial of Saul he blesseth and rewardeth the men of Iabesh for it 2 Sam. 2.5 The Body is a peice of Gods Workmanship curiously wrought Iob 10.8 33.4 Psal. 139.5 and therefore must not be carelesly thrown away it was redeemed with the precious bloud of Christ and is the Temple of the Holy Ghost 1 Cor. 3.16 17. 6.15 29. and shall be raised up at the last day and bee made like to Christs glorious Body Iob 19.25 Phil. 3.21 It is one of the last offices that we can doe for our Relations we should therefore decently commit their bodies to the grave as to a bed of rest Isa. 57.2 there to remaine till the general Resurrection of us all So they did by Steven Act. 8.2 and the Patriarchs Acts 7.15 16. Caution Yet we must beware 1 Of the fopperies of the Papists who keep the bones of Saints supposed Saints most of them unburied that they may worship them kiss them and offer to them 1 Bones are a part of mens bodies and ought to be buried decently as well as the body Exod. 13.19 Iosh. 24.32 it is reckoned as a punishment to have the bones lye unburied Isa. 14.19 Ier. 8.1 2. 2 There is no Precept nor President in all the Word of God that commands such Worship yea the Lord himself hid the body of Moses that it might not be Idolized Iud. 9. 3 Those Relicks have proved to be the bones of Asses Stags Theeves and Murderers 4 It is injurious to Christ and derogates from his Merits yea it is injurious to the Saints who are kept from their graves where they rest in peace till the Day of the Lord. Besides you may see the folly of Superstition when they should be imitating the Graces of the Saints they are gathering their bones and breeches their caps and girdles their hairs and habits At Rome who lists may see St. Martins Boots St. George his Sword S. Crispins Cutting-knife Iosephs Breeches Maries Smock Thomas his Shooe the Milk of Mary the Swadling-clouts of Christ and the Asses Head that he rode on So that Rome is a Church where Relicks and Images are worshipped God Almighty pictured Vowes violated Prophaneness countenanced half Communions administred Humane Traditions equalized with Scripture and Ceremonies multiplied 2 Caut. Yet our greatest care should be for our Souls what will it avayl us to have the body
perfumed spiced and embalmed when the Soul which is the noblest part shall rot and perish Look to your Souls and then God will provide for your bodies when the Mid-wives feared the Lord he made them houses 3 Caut. Yet we should not be dismayed when the bodies of Gods Saints be given to the Beasts of the Field and the Fowls of Heaven Psal. 79.2 3. faith fears not such things He that numbers the hairs of our heads will not lose our bones he that is so careful of our excrementitious parts will not suffer our essential and integral parts to perish Solemn burial addes to the comfort of the living but not of the dead Lazarus had no Funeral solemnities nor Marble Monument yet was he carried into Abrahams bosome Facilis jactura Sepulchri Coele tegitur qui non babet Urnam Lucan l. 16. 2 Obs. Gods people must be patiently silent in calamitous times They must not be stupidly silent for Grace doth not raze but raise and rectifie the affections We may spread our distress before God and in an humble manner expostulate with him as Iob Ieremy and other Saints have done It is an holy silence and not a sinful silence which is here enjoyned us When Gods hand lyes heavie upon us not only our Tongues must be silent Levit. 10.2 3. 1 Sam. 3.18 Isa. 36.6 7 8. Amos 5.13 Zeph. 1.7 but our Souls must keep silence to Jehovah Psal. 62.1 My soul waiteth upon God so we read it but others according to the Original thus My soul is silent quiet submiss and subject to God my affections are subdued to him Many mens Tongues are silent but their hearts are full of rage and fury yea many mens words are smooth as oyl when their hearts are like drawn swords But a gracious soul in all humility adores the just Judgements of God upon himself and others without any murmuring or contradiction He doth not impatiently fly in Gods face nor charge God follishly Iob 1. ult but he peaceably resigns himself and all he hath unto Gods dispose God is the Potter and he is the Clay ready to be formed and framed raised or ruined made or marred as he shall please Hee gives the Lord a blank as it were and bids him write what please himself and it shall please him Murmuring doth but double our strokes it is a slandering of God and a charging of him with folly which he will not bear at our hands and therefore when ever Israel fell to murmuring a Judgement presently followed other sins he can bear withall but not with this Untamed Heifers may gall their necks but they cannot break the yoke Wild Bulls in a Net by tosfing and tumbling do but intangle themselves the more Isa. 51.20 it is Prayer and Patience that will mend all fret not then at Gods dispensations neither quarrel with his Providences but judge your selves and justifie him so shall you have peace Levit. 26.40 41 42. Iudg. 10.15 2 Chron. 12.6 Ezra 9.13 Neh. 9.33 Psal. 51.4 119.137 Dan. 9.7 1 Cor. 11.31 Let us not like Sons of Adam justifie our selves and lay the fault upon God but let us kiss the hand that smites us and say Righteous art thou Lord and just are thy judgements 3 Obs. Hypocritical shews and shadows of Religion will stand a man in no stead in a day of wrath These sensual Idolaters cried The Temple of the Lord the Temple of the Lord they boasted that God was their Father and they his people that they knew him and were known of him above all the people of the earth Hos. 8.2 But now the day of wrath is come they dare not once make mention of the name of God they are so opprest with the guilt of their sins It is not crying Lord Lord but doing Gods will sincerely that will yeeld us comfort in calamitous times Matth. 7.21 22. 2 Cor. 1.12 A dead Beast can doe us no service and dead Graces will stand us in no stead Let us not then cheat our selves with shewes instead of substance and with counters instead of gold let us not be almost but altogether Christians not having a name only to live but let us live indeed that we may be Nathaniels Israelites indeed in whom there is no reigning guile Ioh. 1.47 4 Wicked men in calamitous times are fâ—ll of despondency and despair Though in times of Peace they may boast how God loves them yet when God awakens their Consciences by his Judgements the very name of God is terrible to them and they could wish he were not Then either they hide themselves with Adam or run from him as Cain Gen. 4.13 or hang themselves with Iudas or cry with those wicked ones Iob 21. 14. Depart from us Or they blaspheme because of their pain and like Serpents fly in the face of him that toucheth them Rev. 16. ult and like Heathens who in their calamities curse their gods and beat them as the Authors of all their misery and at last they shall cry to the Rocks and Mountains to fall upon them and hide them Luke 23.30 Rev. 6.16 These cry There is no hope Jer. 18.12 and therefore they banish the thoughts of God out of their hearts Psal. 10.4 and will not once make mention of him in their troubles These are beaten but not bettered corrected but not amended and in some respect worse than Heathens of whom Seneca observes That they were most busie in worshipping their gods when they were most displeased But we have those that fly from God when he draws nigh to them thoughts of God are never more pleasing to a gracious soul nor never more displeasing to wicked men than when they are in trouble VERSE 11. For behold the Lord commandeth and he will smite the great house with breaches and the little house with clefts IN this Verse we have an Amplification and Confirmation of the precedent commination vers 8. The Prophet tells them that the destruction shall be general high and low rich and poor great and small none should escape but as all had sinned so all should suffer a forreign enemy like a violent floud should over-run the Land so that there should be no escaping These Sinners were secure and carnally-confident trusting in their two victorious and successful Kings Ieroboam the second King of Israel and Uzziah King of Iudah they sleighted the words of the Prophet and therefore the Lord resolves to preach to them in another manner viz. by the Sword of the Assyrian and Chaldean who should make them feel what they would not beleeve In the words we have 1 The causal Particle For which hath relation to the eighth and ninth Verses where the Lord threatneth to destroy the City with its fulness and to adde the Pestilence to the Sword and gives you the reason of it in this verse Mandavit Dominus the Lord hath commanded and decreed it and none shall be able to reverse it 2 Here is an ecce
behold to incite both our Attention and Intention it calls for our ears and eyes 3 Here is the matter to be marked and that is the command and charge of God to destroy his people for their provocations The Lord commandeth and he will smite the City q. d. you have not to doe with an impotent man but with an Omnipotent God who as he hath made all things so he hath them all at his beck to help or hurt us as pleaseth him Hee needs not Armies he needs not Instruments to confound his adversaries it is but speaking and it is done Psal. 44.4 148.5 Q. How doth the Lord smite the City when hee only commands that it should be done A. It is a Rule Quod quis per alium facit per sel facere videtur In that the Lord commands the Assyrians and Chaldeans to destroy vers 14. he is said to doe it himself because they were but his rods and the instruments in his hand to chastise his people whoever be the Actor yet God is the Author 4 Here is the Universality of this destruction he will bring down great and small he will cause the Assyrians and Babylonians to smite the great house with breaches and the little house with clefts The word which we render Breaches signifies also droppings which by little and little rot the house and so make breaches and ruptures in it but in this place it properly signifies ruptures and breaches They were all incorrigible and incurable both great and small and therefore now they shall be punisht and perish together both houses and inhabitants Their Palaces and great Houses in Sion and Samaria should have a great down-fall and the lesser houses should chop and chink and moulder away By these expressions the Prophet intimates that both noble and ignoble should perish together as they had overthrown the Law and all equity vers 12. so now God overthrows them Some conceive that the Prophet here alludes to some Earth-quake which should make breaches and clefts in their houses but the Prophet confutes these and tells us that it shall be done by the hand of an enemy vers 14. Others Allegorize and apply this to the two Kingdoms of Israel and Iudah which are called two houses Isa. 8.14 By the great house say they is meant the Ten Tribes which did excell in wealth and dignity By the lesser house is meant the Kingdome of Iudah which was little compared with Israel the Kingdom of Israel should be so ruined by the Assyrians that it should never be repaired but the Kingdom of Iudah should only have some clefts and chawns made by the Babylonians which were in part made up again after the seventy years Captivity in Babylon by Ezra and Nehemiah OBSERVATIONS 1 Matters of moment must especially be marked Great Judgements were coming upon this People and the Lord by an Ecce Behold labours to awaken them to the consideration of them The birth of Christ is a matter of great moment and therefore the Angels come with a Behold Luk. 2.10 the seasons of grace are matters of great moment and therefore a double Behold is set upon them 2 Cor. 6.2 Our Original Sin is a matter deeply to be thought on and therefore it hath an Ecce setupon it Psa. 51.5 and so on the Day of Judgement Iude 7. Revel 22.7 2 Warre and Pestilence are Gods Servants which come and goe at his beck and commandment As all Creatures are his Servants Winds and Seas and Sun obey him Iob 9.7 so all Armies are his he is Lord of Hosts and if he but stamp or hiss for an Enemy or call for a Pestilence on the Land they readily obey Isa. 7.18 19. Levit 26.25 Ier. 47.6 7. he can destroy the most potent enemy by the most impotent and contemptible means as Froggs Flies Lice Psal. 105.31 If he say to such and such Diseases Go seize on such a man or such a woman they go if he bid them cease they cease We should not therefore bribe the Sergeant but compound with the Creditor Run not in your sickness and distress to Physick or Friends but make peace with God in the first place and then all shall be at peace with you We should also be patient under all Dispensations looking at Gods hand in all seeing him ordering and disposing all for the good of his This will make you dumbe and silent when you see it is the Lord that doth it 2 Sam. 16.10 Psal. 39.9 Ioh. 18.11 3 Obs. Universality in sin brings universality in suffering The generality of this people were corrupt and now they are generally ruined As rich and poor were Idolaters Apostates and Prophane so now they should be ransackt and ruined together 4 Obs. Sin brings a curse on our dwellings and layes famous fabricks in the dust as I have shewed before on verse eight VER 12. Shall Horses run upon the Rock Will one plow there with Oxen for yee have turned judgement into gall and the fruit of righteousness into hemlock IN the precedent Verse the Lord threatned a general Judgment against these general Sinners but they trusting to their owne strength and glory feared no Judgements but conceited that the Lord who had taken them into Covenant with himself and adopted them for his owne peculiar people and adorned them with many Priviledges above the rest of the Nations round about them would not deal so sharply with them as the Prophet threatned but would take some gentler course plowing them still by his Prophets and labouring to reclaime them by their Ministery To this the Lord answers in this Verse by a Prolepsis he prevents this evasion and vain conceit telling them that it was to no purpose to take any more pains with them or to correct them with gentler rods for they remained still obstinate and perverse falling away more and more growing worse and worse so that he did but plow the rocks and so break his Plows without any increase and sow the sands losing his labour on them and therefore he is now resolved that his Spirit should no longer contend with such rockey rebellious Sinners nor his patience wait any more upon them The Interrogation is a strong Negation Shall Horses run upon the rock or Oxen plow there No they will not they are not fit places for such purposes and doe you think that I will alwaies sing to deaf men and bestow my cost and care upon such rockey and hardned Sinners that will bring forth no fruit It is a Proverbial speech and signifies lost labour and therefore we use to say of such as labour in vaine They goe about to plow the rocks and sow the sands Interpreters vary much in their Exposition of this first branch of the verse See five various senses in a Lapidâ— and six in our large Annotations that which I have given with submission to better judgements I conceive to be most genuine and best agreeing with the
context which is the surest and foundest way of expounding Scripture and is of more weight than an hundred sic dixits of this and that man So that in this Verse we have 1 The Lords resolution to plow these rocks no longer 2 Here is the Reason and ground of this Resolution viz. for their Injustice Oppression Tyranny and all kind of cruelty towards the poor There was no righteousness to be found amongst them they had turned Judgement into Gall or Poyson as the word also signifies because poyson is the bitterest part of poysonous beasts to wit the gall The word also signifies the Head and is put for Poyson because the Poyson of Dragons lies in their head Deut. 32.33 And righteousness into hemlock oâ— wormwood so the word properly signifies and it is so rendred in other places as Ier. 9.15 Lam. 3.15 Amos 5.7 They absolved the nocent and condemned the innocent they acquitted the wicked and condemned the just they favoured the rich who could bribe well and opprest the poor who had nothing to give Amos 4.1 so that their Courts of Justice were as sweet as Honey to the wicked but as baneful and bitter as gall to the godly Justice in it self is a most sweet and pleasant thing it is the very asylum and sanctuary of the poor and the oppressed but these luxurious ones had turned this soveraign Medicine into a deadly Poyson and made that which is in it self sweet as hâ—â—ney to become bitter as gall unto the oppressed and as hemlock to the poor which is a dangerous venemous weed killing him that tasts of it OBSERVATIONS 1 The patience of the Lord will not alwayes wait upon impeâ—itent sinners He will not alwayes plow the rocks and sow the sands not take pains with such ground as brings forth nothing but Bryars and Thorns such barren ground is nigh to cursing Heb. 6.8 Isa. 5.1 to 8. The Lord had planted his Vineyard in an Horn of Oyl i. e. in a very fruitful soyl from whence he might justly expect the generous fruit of sincere obedience he fenced it about with his gracious Protection and good Laws he removed all impediments of growth and fruitfulness but when he came to look for grapes of obedience behold the wilde grapes of cruelty injustice and disobedience he therefore resolves to take away the hedge break down the wall lay it wast and expose it to the fury of every wild beast Barren trees are good for nothing but fewel Matth. 3.10 Mark 11.12 Luke 13. 6. to 10. When the Lord by his Word and Spirit hath long striven with men labouring to bring them to Repentance but they will not be wrought upon but are like the Cypress tree the more it is watered the more it withers the Lord at last resolves to make a final end with them and utterly to destroy them Gen. 6.3 Isa. 1.5 2 Proverbial speeches are commendable The Lord himself useth them in Scripture All Proverbs are commendable especially sacred ones They are short witty pithy concise speeches like jewels that containe much worth in a little room They prove themselves and will have no nay they save many words and help the memory a man cannot tell how well to forget them or gain-say them Hence Solomon abounded with them and Christ a greater than Solomon occasionally used them as No man can serve two Masters A tree is known by his fruits He that humbles himself shall be exalted It is better to give than to receive c. And it is observed that the more learned any men are the more pithy sententious and Proverbial they are as we see in Plato Plutarch Seneca Aristotle c. 3 Obs. Perverting of Iustice is a Land destroying sin There is not a more infallible fore-runner of a Nation ruine than when Courts of Justice are turned into Courts of injustice and Courts of Equity become Courts of iniquity This turning of Justice into Gall brings gall and sorrow with it to a Land Ier. 8.14 9.15 Hos. 10.4 5. it caused Ierusalems day to draw neer Ezek. 22.6 7. A corrupt Judge is a cold Fire a dark Sun a dry Sea A false Teacher that poysons Souls an unskilful Physician that destroyes Bodies and a corrupt Judge that perverts Justice are three great Evils the one destroyes the fountain of Piety the other destroyes the fountaine of Sanity and the third destroyes the fountaine of Civil Policy If a man bee opprest hee flyes to Courts of Justice for refuge and if they shall give him a draught of poyson or hemlock to kill him this cryes aloud for justice against such Isa. 5.7 Ier. 5.28 29. Execution of Justice is a most sweet and pleasant thing to God no Hony so delightful to us as this is to him How great then is their sin who turn righteousness into wrong sweet into sower and make poysons of medicines See what God faith to such Amos 4.1 VERSE 13. Yee which rejoyce in a thing of nought which say Have we not taken to us horns by our own strength IN the first Verse of this Chapter the Prophet upbraids the Israelites with their carnal confidence and in this Verse he amplifies that exprobration Yee are they saith he which rejoyce in things of nought and glory in your own strength to your own confusion as it follows vers 14. In this verse we have this Peoples sin They rejoyce in a thing of nought And in the next verse we have their punishment Q. The Question will be what is meant by a thing of nought or of no moment here A. By a thing of nought 1. Some conceive an Idol is meant which is called a thing of nought or nothing an Idol is nothing 1 Cor 8.4 materially it may be wood or stone but formally it is nothing Though it may be something in respect of mens vain conceits yet it is nothing in respect of any Divine power or vertue for it can neither hurt nor help These people worshipt the Calves and worshipt Baal and other Idols and so might be said to rejoyce in things of nought But 2. Others conceive they rejoyced in Creature-comforts and Priviledges such as Riches Honour Power Success the Covenants Circumcision Adoption c. all these they boasted and brâ—gged of as if they could have sheltred them from Gods Wrath but since they were rebellious and disobedient the Prophet tells them they should doe them no good in the day of Gods Wrath for they were but things of nought â—and meer nothing compared with God and in no wise to be rested in 3 And most genuinely To rejoyce in a thing of nought is to rejoyce in an arm of flesh to rejoyce in Armies Strength Victories and Successes for so it follows in the latter part of the verse which is exegetical and illustrates the former Yee rejoyce in a thing of nought What 's that Why yee say Have we not taken to us Horns by our owne
things grew to extremity and observing that all the fruits of the earth both Corn and Grass were like to be suddenly consumed by the devouring Locusts and so a fearful Famine would come upon the Land he betakes himself to his Prayers as the best remedy against such a malady 1 King 8.37 he deprecates the Judgement and prevails So that here is 1 The Judgement threatned and that is the Famine one of Gods sore Judgements Ezek. 14.21 2 Here is the means that was used for the stopping of the execution of it and that was the prayers of the Prophet and other good people This Prayer is Argumentative it is short but sweet little in words but full of matter little for quantity but full of faith as appears by the speedy answer and the good effect which it had God delights not in babling or multiplicity of words Eccles. 5.2 it is the faith and fervour of the Person praying and not the bare words which God regards The Prophet useth two Arguments to move the Lord to shew mercy to them The first is drawn from the Covenant of Free-grace which God made with his people it is Iacob that is in distress by whom shall Jacob arise q. d. I plead not for Babylonians Aegyptians Assyrians or any barbarous Nation that know thee not but my suit is to thee in the behalf of thine owne Church and chosen it is for Iacob thine inheritance which is near and dear to thee that hath made thy servant thus bold to speak unto thee Psa. 105.6 135.4 Isa. 19. ult Ier. 2.14 Remember O Lord thy Covenant made with Abraham Isaac and Iacob spare thy people pitty thine inheritance there is nothing works more upon God than the remembrance of the Covenant of Free-grace which he hath made with his people he delights in that Deut. 7.9 12. and therefore the Saints so oft urge it Exod. 32.13 Psal. 74.20 By Iacob here is primarily meant the ten Tribes or the Israelites which were the posterity of Iacob though Iudah be not totally excluded for Amos oft glanceth at them also Amos 2.5 6.1 A second Argument is drawn from the shattered sad condition which this People were in they were little very little and low O Lord forgive I beseech thee by whom shall Iacob arise for he is small He is small and low in Men in Spirituals and Temporals in Church and State Money in Spirituals and Temporals in Church and State Strength in Spirituals and Temporals in Church and State 1 They were little and low in Temporals both in Number Riches and Power they were much impaired and wasted by various calamities of Sword Famine and Pestilence as appears by chap. 4. 2 King 14.26 when Ieroboam the second came to the Throne the Lord saw that the affliction of Israel was very bitter for there was none shut up or left nor any helper in Israel 2 They were low in Spirituals in Ahabs time the Worship of God was generally corrupted his Truths despised his Ministers persecuted 1 King 18.4 and such a general face of Idolatry had over-spread the Land that Elijah complains he was left alone 1 King 19.10 and in the ninth verse of this Chapter the Lord threatens to lay their Sanctuaries wast and that they should have a famine not of Bread but of the Word of God chap. 8.11 12. Thus the Prophet pleads not Iacobs merit but Gods mercy and free-grace so much the original word imports to be favourable and propitious to spare and pardon The word is often used in the Law for forgiveness upon oblation and intercession made by the Priest Numb 14.19 Levit. 4.20 26 c. Psal. 25.11 He first beggs for pardon of their sin for he knew right well if the cause were removed the effect would quickly cease Neither doth he plead Iacobs excellency but his misery to move the Lord to shew him mercy q. d. Consider O Lord the low and sad estate of thy people they are low in Temporals and low in Spirituals and few in number and if thou still goe on thus with thy Iudgements all must perish and there will be none left to praise thee if thou shouldst enter into judgement with thy Servants there were no abiding Bâ—ut as it is the glory of a man to pass by an offence so it will make much for thy glory to pardon and pass by the sins and transgressions of thy poor afflicted people It makes not for thine honour nor doth it suit with thy nature to afflict the afflicted nor to oppress the oppressed Hold then thy hand spare thy People and pitty thy distressed flock Thus this good Prophet did commiserate their condition and intercedes for the life of those who sought his death it is true he had plainly and powerfully reproved them for their sins according to his place and calling yet that they might see he did nothing out of hatred but by office and command from God not out of passion but out of compassion to them he now prays for them and prevails By whom shall Jacob arise Or who shall raise Iacob or how should he subsist if thou still pursue him with thy Judgements The Original word Kum hath many significations which hath caused these various lections it signifies to arise to stand to establish and abide Some render the word Transitively for to raise Who shall raise Jacob i. e. who shall raise and restore him and make him happy in the enjoyment both of Temporals and Spirituals Thus the sense is the same take it which way you will By whom shall he arise The Prophet could not see who should effect this and therefore he asketh the question By whom shall he arise he could discerne no visible means how the weakness of Iacob should be strengthened and the lowness of Iacob be exalted and therefore he goes unto God by Prayer As when the enemy is high we are apt to question who shall bring downe these Gyants these sons of Anak these great Zanzummims of the world for they are high and mighty So when the Church is low and lies in the dust our unbelief is apt to question its arising By whom shall Jacob arise for he is low OBSERVATIONS 1 Afflictions are a means to bring us to God When all the fruit of the Land was almost devoured now comes Praying Spare Lord. We are all too like Ioab in this Absolom sent twice for him but he would not come at last he set fire on his Corn fields and then Joab arose and came 2 Sam. 14.30 31. Hence the Lord takes it for granted that in our affliction we will seek him diligently Hos. 5. ult and so they did Hos. 6.1 and so did the Woman of Canaan Mat. 15.22 and the Prodigal Luke 15. and Iehosaphat 2 Chron. 20.12 and David Psal. 120.1 and Paul 2 Cor. 12.9 2 In Gods Ministers there must be a due temperature of sharpness and sweetness of severity and mercy They must have a holy anger against
shewed before what in justice he might have done and have done them no wrong yet such is his Mercy and Clemency that he will not doe it but waits yet longer for their return It shall not be saith the Lord whose word is good security the Locusts shall be recalled they shall not devour Israel I will at thy intercession spare them yet a little longer OBSERVATIONS 1 The Prayers of the faithful are very powerful and succesful The Prophet can but speak here and he presently speeds What is it that Prayer hath not done It is a kind of Omnipotent engine that layes all flat before it if any thing can help at a dead lift it is this or nothing All things are possible to faith no Mountains of dangers fears or difficulties but it removes them Mark 9.23 this binds as it were the hands of God and commands the Commander of all things Isa. 45.11 The effectual fervent prayer of one righteous man how much more of many avayls much Iam. 5.16 to these the Promise runs Psal. 34.17 Ioel 2.17 18. God never sayes to the seed of Iacob Seek my face in vaine Isa. 45.19 The Prayer of an holy Moses Samuel Daniel c. what hath it not done If there had been but ten righteous persons in those five Sodomitical Cities that is but two in a City they had been spared We should therefore love the godly and value them according to their true worth who can doe such great things by their prayers It is the happiness of a Nation to have such men in it praying Saints are the Pillars and Supporters of the world and the blessings of a Land Isa. 19.24 they are such a blessing as preserves all other blessings amongst a people they are the strength of a Land Zach. 12.5 the walls and bulwarks of a place to save such praying holy ones God will destroy both Kings and Kingdoms Isa. 43.3 4. the Lord is alwayes nigh to help and to deliver them Deut. 4.7 they advance Gods Name and set the Crown upon Gods head giving the glory of all they have or can doe to him alone and therefore the Lord delights to make them glorious So that the prayers of good men are very precious things Gen. 20.7 Iob 42.8 Obj. The Prayers of an holy Amos might prevail much but we are no Prophets A. Amos was a man subject to infirmities as we are and he was not heard as a Prophet but for the Promises which all beleevers have interest in as well as Prophets VERSE 4 5 6. Thus hath the Lord shewed me and behold the Lord God called to contend by fire and it devoured the great deep and did eat up a part Then said I O Lord God cease I beseech thee by whom shall Jacob arise for he is small The Lord repented for this This also shall not be saith the Lord God WEE are now come to the second Vision and that is of Fire denoting a greater Judgement than the former Locusts devour but the blade and blossoms but fire consumes both roots and fruits The Lord had wasted many Rods in vaine upon them he now casts them into the fire to see whether that will melt or mend them These three Visions are a kind of Gradation that of the Locusts was sad that of Fire was worse and that of a Plumb-line was worst of all This Vision though it differ in matter yet for method it is alike 1 Here is the Preamble or Preface to the Vision Thus hath the Lord God shewed me 2 Here is the Vision it self with an Ecce in the front of it Behold the Lord God called to contend by fire that is by War which the King of Assyria a fierce enemy should bring upon them 3 Here is the fruit and effect of this fire 1 It devoured the great deep or it devoured a great abyss and depth of waters This fire devoured not only wood and waters above the earth but also the waters inclosed in the hollow parts of the earth from whence fountains and rivers doe issue Gen. 7.11 By this devouring fire most understand the Kingdome of Syria which was laid waft and totally devoured by Tiglath-pileser King of Assyria 2 King 16.9 and by the abyss of waters is here meant multitudes of people as Ezek. 31.4 Revel 17.1 the Whore sits upon many waters that is she hath rule and power over many people 2 After this it did eate up a part and had devoured all but that the Prophet interceded for them or it consumed a peece of the Land or a part of the portion and possession of Gods people By this is understood some part of Israel viz. two Tribes and a half which Tiglath-Pileser carried away Captive into Assyria and thereupon is said to eate up a part of Israel 2 King 15.29 2 Chron. 5.26 Isa. 9.1 2. 3 Here is the Prophets sympathy and sense of this Judgement vers 5. it put him upon Prayer and made him deprecate the averting of it Then said I O Lord God cease I beseech thee by whom shall Jacob arise for he is small It is the very same Prayer and the same Arguments that he used before vers 2. only in the place of forgiving he puts ceasing Cease Lord this thine anger against thy people and the sheep of thy pasture hold thy hand for if thou thus goe on to affict thy people who shall remaine of Iacob surely none at all This â—orbearing being a visible effect of pardon he desires that God would manifest it and so it is the same Prayer in effect with the former 1 Obs. Hence note that it is lawful as occasion requires to pray the same Prayer and use the same Arguments as formerly we have done Amos doth so here and speeds So did Christ Mat. 27.44 he prayed the third time saying the same words this he did out of fervency of spirit 2 Obs. We must persevere in Prayer for the people of God As their misery doth renew so must our Prayers for them be renewed Thus did Amos God threatens a second Judgement and Amos by a second Prayer averts that also The work is good and no difficulties should discourage us The Church is near and dear to God t is his Beulah and Hephzibah Isa. 62.4 his beloved Spouse and we never please him better than when we are importunate with him for Sions good Hence he so oft commands us to pray for the peace of Ierusalem and promiseth that they shall prosper who love it yea he bids us command him when it is for the good oâ— his Sons and Daughters Isa. 45.11 4 Here is the good success and happy issue of his Prayer he obtains his request since it is for Israel that he prayes it is but ask and have By his Prayers and Tears he extinguisheth this fire when nothing else could doe it and gets the Judgement suspended for a time to see if their hard hearts would at length relent and return This may incourage
us much in this duty of Prayer The Lord repented also for this this also shall not be vers 6. I will hold my hand saith God the fire which I threatned shall not yet come the Land shall not be deâ—troyed at this time So gracious is the Lord and ready to forgive and so quickly he repents him of the evil which he intends against his people especially when his Ministers intercede for them Ioel 2.13 he afflicts not willingly Judgement is his strange work and Fury is not in him Isa. 27.4 But though the Lord at the intercession of his Servants may suspend his fiery Judgements here though oft-times hee pleads with them here by Fire Sword Famine c. Isa. 66.15 16. Ezek. 38.22 yet without repentance the fire of the last Day will certainly devour them God will then contend with fire and execute the fierceness of his fury upon the workers of iniquity 3 Obs. Hence note That short Prayers full of faith and fervency may prevail very much with God for a People It is not the loudness or the length or the neat expressions which take with God 1 King 18.26 Eccles. 5.2 Mat. 6.7 7.21 But it is the faith and sincerity of him that prayes poor broken Prayers coming from a broken heart are of great worth in the sight of God Matth 15.25 Eliâ—ahs Prayer was short and pithy and prevailed 1 King 18.36 so Psal. 6.3 My soul is sore vexed but thou O Lord how long viz. wilt thou delay to help me It is an abrupt broken speech but God can pick sense out of our non-sense Prayer is a work of the Heart and not of the Tongue words are but the out-side of Prayer it is the Hearts desire which God eyes and respects and if thy affections fly aloft though thy words doe but creep yet thy faith shall get what thy words cannot yea if thou canst not speak yet if thou canst weep God will hear the voyce of thy weeping Tears have a voyce Psal. 6.8 as well as words The Lord called to contend with fire Or the Lord proclaimed that he would contend with fire or plead that is punish them with fire Thus Hos. 4.1 The Lord hath a Controversie that is a Plea or Process not only verbal but real that is he had Judgements ready to execute on them This contending notes Israels obstinacy we use not to contend or goe to suit till we have tried all other means to get our right yet cannot get it then we are constrained to contend As War so Law is or ought to be our last refuge God had used all means to win this People but in vaine and therefore he is now constrained to contend with Fire and Sword against them Q. But what is meant by Fire here A. Interpreters vary 1. Some take it Literally for some extraordinary fire which should fall from Heaven and consume them as it did Sodom and Gomorrah and Aarons Sons Levit. 10.2 and Iobs Sheep and Servants Iob 1.16 So say some God called his Angels to execute judgement on these wicked men and to contend or plead for him by fire in their destruction 2 By fire others understand a great Drought when the violent heat of the Sun-beams should pierce the deepest parts of the earth below the roots of the Corn and Trees and so should make a perfect famine This extream heat and scorching of the Sun is called a Fire Ioel 1.19 20. A fire hath consumed the Pastures of the Wilderness and a flame hath burnt up all the trees of the field that is the great heat of the Sun like to a fire hath consumed all 3 By Fire may be meant the Wrath of God which was now inflamed against this stubborn People and this is the kindler of all Penal fires and is oft in Scripture called Fire Iob 31.12 Isa. 26.11 Amos 5.6 Heb. 12. ult 4 And most genuinely Fire is here taken Metaphorically for some direful and dreadful Judgement for Fire of all the Elements is most terrible which should consume their men money health strength Iob 15.31 34 More especially here it adumbrates War which should be managed by some fiery furious enemy who like fire should wast and consume all before it So Ezek. 20.48 Behold I will kindle a fire in thee which shall devour every green tree and every dry tree that is all sorts of people both old and young rich and poor the fire of War shall consume them all So Numb 21.28 Isa. 66.15 16. Ier. 48.45 Lam. 2.3 Amos 1.4 7 10. 2.5 OBSERVATIONS 1 When lesser Iudgements will not mend a People God usually comes with greater The devouring Locusts could not stir this people God wil now see what the Fire will doe Great impenitency calls for great punishment Levit. 26.18 But of this elsewhere 2 Sin is the great make-bate between God and his people It breeds contention and dissention between them God hath a Suit and an Action against such Hos. 4.1 God had a Controversie against Israel and cites them to answer the Plea which he had against them for their ignorance cruelty swearing lying c. God loves his Creature as it is his Creature but when it becomes a sinful rebellious Creature he abhors it and delights in its destruction Prov. 1.26 This bred the Quarrel between God and the Old world Gen. 6.2 3. and between him and Ierusalem Jer. 30.15 Hos. 12.2 Micha 6.2 3. Sin bred the first Controversie and Quarrel between God and the Angels and between God and Adam This turns him who is sweetness it self and mercy it self into wrath and fury Isa. 64.5 it is sin that warres against God and therefore no wonder if he warre against it it is directly opposite to his holy Nature Psal. 5.5 and dishonours him in all his Attributes Sinners deny his Omniscience as if he did not see what they doe and his Omnipotence as if he were unable to punish and his Iustice as if he would never call them to an account c. no wonder then if God have a quarrel with such Sin warres against the Lawes of God against the Spirit of God Isa. 7.13 Ephes. 4.30 against the Saints of God against the wayes and Worship of God yea against all that is Gods No wonder then if he contend by Fire against that which so fiercely contends and fights against him and his 3 Warre is a dreadful Iudgement It is one of Gods last and sore Rods Ezek. 14.21 hence it is compared here to fire which is one of the most terrible elements that are If the Lord should contend with Water and send a floud upon the world that were sad but Fire Fire is farre more terrible to the nature of man As Peace is one of the choycest Mercies so War is the saddest Judgement Peace sweetens our blessings and makes them blessings indeed To have Houses Goods Lands and be in continual danger of losing by enemies imbitters all to us Hence when the Lord
People may keep off Judgements for a time yet the Sins of a People may be so great that the Lord will hear no more prayers for them Ier. 15.1 Ezek. 14.16 18 20. and therefore the Prophet here seeing this People were incurable and Gods determination fully set to destroy them for their Idolatry and Apostacy he forbears any further interceding for them quietly acquiescing in the righteous Judgements of God upon them There is a time when the Lord will shew a People no more favour Ier. 16.13 an evil day an only and extreme evil day in which the Lord forbids Prayer Ier. 7.11 14. and restraines a spirit of prayer and relenting from his people Ezek. 24.23 Dan 9.13 2 Gods Iudgements upon wicked men are just and righteous They are all exactly framed as it were by line and measure Dan. 5.27 Justice is essential to God he may as soon cease to be God as cease to be just hence he is called the righteous Iudge Gen. 18.25 and the just Lord who will doe no iniquity Zeph. 3.5 he is just in and of himself and just in his Lawes just in his Decrees just in the execution of those Decrees just in the Government of the World just in his Rewards and just in his Judgements he is not only righteous in some but in all his wayes Psal. 145.17 Doe not then fret or murmure at his Dispensations towards thee or thine his Judgements may be secret but they are alwayes just whatever therefore God doth to thee or thine yet say with David Righteous is the Lord and just are his Iudgements Psa. 119.117 and with Hezekiah when he was told that he must lose all Good is the Word of the Lord which thou hast spoken Isa. 39.8 We should then imitate God as he is just and righteous in all his wayes so should we be also in our degree doing all exactly according to the square and rule of Gods VVord As we must be merciful as our heavenly Father is merciful so we must be just as he is just though we cannot be so by way of Equality yet by way of Analogy and Similitude we must be so Let us be just in our rewards just in our punishments just in our weights words and works c. that so God may delight in us for the righteous Lord loveth righteousnesse Psalm 11.7 VERSE 8. And the Lord said unto me Amos what seest them and I said a Plumb-line Then said the Lord behold I will set a Plumb-line in the midst of my people Israel I will not again pass by them any more THe Lord comes now to threaten not a punishment as formerly but a total destruction of this impenitent People and therefore this Vision is not barely propounded but by a Dialogue is so clearly expounded that he who runs may read it The better to quicken both Prophet and People to attention the Lord begins with a question Amos what seest thou The Prophet could more easily discerne the meaning of the two former Visions viz. that of the Locusts and of the Fire but God standing upon a wall with a Plumb-line in his hand was harder to understand and therefore the Lord goes on to explaine it to the Prophet I will set a Plumb-line in the midst of my people Israel that is I will now actually execute my Justice on them which I have hitherto suspended in passing by their misdeeds as I have formerly built them up by Line and Level so will I now make an utter destruction of them and will lay them in the dust I have examined their works and wayes by the Rule and square of my Word and I finde them so exceeding irregular that I can no longer forbear them neither will I passe by them or pardon them any more This latter clause is exegetical and expounds the former I have spared them twice already but now I will make a final end with them I will spend no more admonitions or corrections in vaine upon them but I will deal with them as men use to doe with ruinous houses whose breaches grow wider and worse every day than other they pull them down and lay them in the duft I will not again passe by them any more That is I will shew them no more mercy I will pardon them no longer I have long winkt at their Sins and let them goe unpunisht but I will doe so no longer I will surely and severely punish them for all together as it follows in the next verse The like expression we have Amos 8.2 Prov. 19.11 It is the glory of a man to passe by an offence that is to spare a man that hath offended and not to punish him or take revenge on him So Micah 7.18 OBSERVATIONS 1 Our rising and our ruining comes from God He builds us by Rule and if we swerve from the Rule he will set up the Plumb-line and ruine us by Rule All our times both of rising and falling are in Gods hands Psal. 31.15 our adversity and prosperity is not casual but providential As the Lord gives so it is he that takes too Iob 1.21 it is he that sent the Locusts and the Fire and now the Plumb-line of utter destruction upon this people 2 Gods Iudgements usually are gradual As mens sins are gradual and rise to their maximum quod sic to the highest ascent by degrees so doe Gods Judgements The judgement of the Locusts was sad that of Fire was worse but now comes the fatal Plumb-line and ends them God doth not presently punish men so soon as ever they sin but his patience waits and allots men space to repent Rom. 2.4 5. Revel 2.21 which they abusing God at last reckons with Sinners for all together as we see in the Amorites the old World Sodom and Ierusalem VERSE 9. And the high places of Isaac shall be desolate and the Sanctuaries of Israel shall be laid wast and I will rise against the house of Jeroboam with the sword WEE have in this Verse a fuller explication of the Vision of the Plumb-line and what it typified viz. a total subversion both of the Ecclesiastical and Civil state of Israel They were wont to boast much of their fore-fathers when our Saviour talked with the Woman of Samaria she presently tells him Our Fathers worshipt in this Mountain John 4.20 so here our fore-fathers worshipt in Bethel Beersheba Gilgal c. and therefore they conclude that they must needs please God by following their examples Thus they flattered themselves as the Papists doe at this day preferring the fallible Fathers before the infallible Word of God But the Prophet plainly tells them that the high places of Isaac where they committed their Idolatry should be desolate By Isaac here is meant the house of Israel who were descended from Isaac and Iacob So Vers. 16. the Septuagint the Syriac and the Arabick Versions make the word Isaac an Appellation and not a proper name they render it Laughter or Joy
21.23 so that this conspiring implies that Amos had some confederates with him that helped to carry on this conspiracy against the King when alas Amos was so farre from conspiring that he was now considering how he might prevent the ruine both of King and Kingdom and avert the approaching judgements By his Prayers he had prevented two judgements and now counsels them to prevent the third yet Amos is a Conspirator and troubler of Israel when it was their owne Idolatry and Apostacy and not Amos that troubled them 2 Amos did not vent his Passion or speak his owne private opinion but he tells them the mind and Message of God which he had shewed him in a Vision and commanded him to publish touching the destruction not of the King himself for we read not that Ieroboam dyed by the sword but of the Kings Posterity vers 9. I will rise against the house of Jeroboam with the sword But Amaziah conceiving that the King would be more inraged against Amos for Prophecying against him than for Prophecying against his Children thereupon forgets this accusation and saith Amos hath conspired against thee and hath said the King shall dye by the Sword Not a word of truth for Amos did not conspire against the King neither did he say that he should dye by the Sword yet this hath been the lot of all Gods faithful Ministers to bee counted Seditious and the troublers of a State solely for discharging the duty of their places faithfully Now by this high Charge we may see that this false Prophet sought the life of the true one as will appear if we frame his Accusation into an Argument thus He that hath conspired the ruine both of King and Kingdom ought to dye But Amos hath done so Ergo. But it pleased the Lord in whose hand is the heart of the King to make the King so farre to favour the Prophet as that hee sleighted this Priests accusation and therefore Amaziah pretends friendship to ths Prophet as we shall see hereafter Now let us view the Transactions of this High-Priest and we shall finde a compleat Character of a false Prophet or the perfect picture of a Polititian 1 They use to flatter and delude great ones making them to beleeve that none are their friends but such as say as they say and doe whatever they would have them doe and humour them in their sins and that they are their foes that like Amos here deal faithfully and plainly with them and this is no small part of great mens misery that they have few about them that dare or will deal faithfully with them They may use the Letany in this sense with that alteration which the poor Curate used when he saw his Lord come into the Church O God the Father of Heaven have mercy upon us Right Honourable Sinners Their state in this respect is farre worse than that of inferiour persons who are plainly and truly told of their sins when these are soothed up to their destruction 2 They calumniate and belye the true Prophets they observe Machiavels rule Calumniare audacter saltem aliquid adhaerebit Lye lustily somewhat will stick though it be never so false So it was with Amos here 3 They labour with might and maine to suppress and silence the true Prophets they know that their Kingdom cannot long stand if once the faithful Ministers of Christ bee countenanced Light and Darkness the Ark and Dagon Christ and Belial can never subsist together This made Amaziah here to use both force and fraud to rid the Land of Amos. 4 They labour to suppresse good men before they can be heard They must not speak nor dispute the case Thus Amaziah here clancularly accuseth Amos to the King when he could make no defence for himself 5 They usually mingle some truth with their lyes As Fowlers doe mixe some Wheat with their Chaff to catch the Birds the sooner So did Amaziah here he mixed some truth with his lyes Amos hath said Ieroboam shall dye by the Sword that was false and Israel shall surely goe into Captivity that was true OBSERVATIONS 1 In all ages there have been false Prophets to oppose the true There was a Iannes and a Iambres to resist Moses 2 Tim. 3.8 and four hundred false Prophets against one good Micaiah a Pashur and an Hananiah against the Prophet Ieremy and here Amaziah against Amos. So in the New Testament how bitter were the High Priests against Christ Ioh. 11.47 48. accusing him as an enemy to the State and no friend to Caesar. How did the Stribes and Pharisees oppose the Apostles and since Antichrists Kingdom hath been set up how have Gods faithful witnesses been persecuted and slaine Persecution hath ever been the lot especially of Gods zealous Messengers Acts 7.51 let a man faithfully discharge the duties of his place and then let him look for some Idolatrous Amaziah to oppose him When we have opportunities of doing any good we must look for many adversaries 1 Cor. 16.9 Let us not then be offended when we meet with the like usage from the world 2 It is the porperty of Persecutors to undermine Gods Servants clancularly Amaziah sends to the King privily unknown to Amos and accuseth him for a Traytor that so he might be condemned without hearing or answering for himself Thus they deal with Ieremy when they could finde nothing justly against him then they secretly devise devices against him Ier. 11.19 12.6 18.18 where we may observe the vile ingratitude of men this Prophet had by his Prayers averted two Judgements from Israel yet now they seek his death who saved their life and accuse him of Rebellion who saved them from destruction Valiant men charge their adversaries in the face it is for Cowards to creep behind Truth seeks no shifts nor corners it loves the light as true gold fears neither the Touch-stone nor the ballance but falshood being a work of darknesse loves darknesse and is not able to stand bare-faced before truth and therefore it makes lyes and falshood its refuge 3 Wicked men what ever they pretend yet intend Self Haman pretended the Kings profit when his owne ambition envie and revenge was that he really sought Hest. 3.8 So this Idolatrous Priest here pretended great love and service to the King when Self was in the bottom of the design Hee was the Priest of Bethel and got much profit by the place and therefore he hated Amos heartily who forbad the people to come any more at Bethel but to shun it as a place infected with Superstition and Idolatry Amos 5.5 and so all the fat of this self-seeking Priest of Bethel ran into the fire This he could not bear for it struck at his dignity and livelihood Such men make their bellies their gods and little regard what becomes of truth modo hic sit bene as the Monk said when he stroked his fat paunch Wee read of low and
10.25 The wicked fear where there is no ground of fear and fly when none pursues them but the righteous are bold as Lions Prov. 28.1 Mark 6.18 Acts 23.1 VERSE 15. And the Lord took me as I followed the flock and the Lord said unto me Goe Prophesie unto my people Israel AMaziah counselled Amos to goe back to Iudah from whence he came to this Amos replies I cannot I dare not for as I care from thence by Divine command so till I have the like command from him that sent me I dare not return Amos comforts himself much with the sweet resent of that Call which he had from God and therefore he tells us how the Lord took him as hee was feeding and following the Flocks and the Lord said to him when he little thought of any such imployment Goe prophesie to my people Israel I did not thrust my self into the work but it pleased the Lord to take me from that homely imployment and to injoyn me this task of Prophesying OBSERVATIONS 1 We must obey God rather than men Acts 4.19 5.29 Amaziah bids Amos be gone but Amos sayes the Lord sent him to Israel and he will not stirre Thus he opposeth Gods Commandement to Amaziahs prohibition We may obey no man but in and for the Lord Ephes. 6.1 Hence the Midwives are commended for disobeying the wicked commands of Pharaoh who would have had all the male Children killed Exod. 1.17 2 God loves to appear to us when we are in our Callings Thus God appeared to Moses when he was keeping Sheep Exod. 3.1 to David when he was following the Ewes to Saul when he was seeking Asses to Amos here when he was following the Herd and to the Woman of Samaria when she was drawing water Ioh. 4.7 3 When God calls us to forsake all we must readily doe it God commands Amos to leave his Herds the Apostles to forsake their Nets Abraham to forsake his owne Country and Kindred Zacheus to come down and follow Christ and they immediately did so Mat. 4.19 26. Luke 19.6 Gen. 12.1 4. True grace makes men willing to doe or suffer whatever God commands 4 None may take upon them the Ministery without a Call Amos stirres not till God sayes Goe no man may assume this Office till he be called Heb. 5.4 should an Angel from Heaven come and preach he must shew his Call he may not violate the order which God hath set in his Church Gal. 1.8 Hence the Lord so oft complaines of false Prophets that they ran and he sent them not Ier. 14.14 many run from their Callings without a Call Zach. 13.5 let such never look either for protection or success let them preach never so loud or so long they shall never profit people because God is against them Ier. 23.32 I am against them that Prophesie false Dreams and cause my people to erre by their Lyes and lightness yet I sent them not mark what follows therefore they shall not profit this people that is they shall doe them much hurt and mischief it is a Meiosis Be sure then to have a Call for what you doe this will support you under your burdens and comfort you in the midst of all tentations and trials Dan. 3.16 17 18. Acts 4.19 20. if the Lord have called us he will keep us Isa. 42.6 this is as a brazen wall to secure us this made Amos so resolute and confident against Amaziah and Nathan so free with David Elijah with Ahab Iohn Baptist with Herod and the Apostles with the world it was the warrant of their Calling that they had it from God and not from man This will make our Ministery successful one Elijah sent by God shall be too hard for two hundred and fifty false Prophets though King Ahab and Queen Iezabel joyn with them and ovvne them VER 16. Now therefore hear the Word of the Lord thou sayest Prophesie not against Israel and drop not thy word against the house of Isaac AMos comes now to direct his speech to Amaziah who had forbidden him to Prophesie Thou sayest Prophesie not against Israel To this Prohibition Amos opposeth Gods Injunction and is so farre from desisting that he denounceth Gods Judgements against him and bids him attend to what he had to say from the Lord against him q. d. Who art thou O vaine and vile man that darest thus affront and contradict the Almighty So that when he saith Goe Prophesie to Israel yet thou sayest Goe not to Israel neither Prophesie there but goe to Judah and prophesie there Hear therefore what the Lord hath determined against thee Thy Wife shall be an Harlot in the City thy Children shall fall by the sword c. In these two last Verses we have a four-fold Judgement denounced against this Persecuting Priest vers 17. 2 Here is the Procatarctical cause of these Judgements and that was his opposing Amos in the Work of the Lord using all means to silence him 3 Here is a confirmation of the former Commination against Israel ver 11. Hear the Word of the Lord. We have heard thee speak now doe thou hear God speak for his Word is not like thine a vaine empty ineffectual word but a mighty powerful efficacious word bringing down dreadful things upon the heads of malicious Persecutors 2 Cor. 10.6 God is ready to revenge the disobedience done to his commands Gods Word layes hold on wicked men Zach. 1.6 and that which they accounted wind becomes like fire to devour them Ier. 5.13 14. Thou sayest Prophesie not against Israel and drop not thy word against the house of Isaac that is Prophesie not of Gods Judgements against the ten Tribes who were descended from Abraham by Isaac the Son of the Promise Gen. 21.12 see before vers 9. This dropping here is Metaphorical and denotes those dreadful Judgements which should fall upon the heads of wicked men like a storme of raine Ezek. 20.46 21.2 3. 2 Dropping in Scripture is frequently taken in the sweetest sense for gentle and sweet speaking Deut. 32.2 Iob 29.22 My doctrine shall drop as the raine and distill as the dew that is it shall bee as useful and refreshing to men as the dew and raine is to the grass as these soften the ground and so make the fruites to grow up sweetly and abundantly so the Word of God falling into an honest and good heart becomes effectual making it more soft and fruitful in every good work Isa. 55.10 Luke 8.15 OBSERVATIONS 1 Wicked â—eâ— are Antipodes to God They goe directly contrary to his commands God bids Amos Prophesie against Israel Amaziah forbids him God bids Amos drop and denounce Judgements against Israel no saith Amaziah if thou wilt drop goe drop at Iudah for we will none of thy dropping here So true is that of Luther Homo est inversus decalogus Man is a cross grained-peece directly opposite to all Gods commands There is in our Nature a deadly enmity to God his Wayes his
Worship his Word his Ordinance his Prophets his People and to all that is good Rom. 8.7 Col. 1.21 VER 17. Therefore thus saith the Lord thy Wife shall be an Harlot in the City and thy Sons and Daughters shall fall by the Sword and thy Land shall be divided by Line and thou shalt dye in a polluted Land and Israel shall surely goe into Captivity forth of his owne Land IN this Verse we have a dreadful Judgement denounced against this High-Priest of Bethel consisting of many Branches 1 Constupration of his Wife and that openly 2 Loss of his Children 3 Loss of his Lands 4 Loss of his Liberty and 5 Loss of Israel Loe this is the fruit of silencing Preachers and forbidding Gods Ministers to Prophesie 2 Here is the confirmation or ratification of all this Dixit Dominus the Lord hath said it who will certainly doe it Thy Wife shall be an Harlot in the City Interpreters are divided about the meaning of these words some take them Actively and the Original seems to favour it viz. that his Wife should be an open Harlot and a common Strumpet not so much forced by Souldiers as voluntarily addicted to it Others take the words Passively that she should be violently forced and ravished by the Assyrians when they should take the City according to that threatning against disobedient ones Deut. 28.30 So Iob 31.10 Isa 13.16 Lament 5.11 But if it were violent and involuntary where were the Harlotry Thy Wife shall be an Harlot and to shew her impudency she should act it not in the house or in the fields or in a forreign Land but openly in the City This is the first Punishment the second follows 2 Thy Sons and thy Daughters shall fall by the sword Wicked Parents bring a Curse upon their Children not only their Cattel but all their Relations fare the worse for them 3 Yet this is not all Thy Land shall be divided by Line Conquerours were wont to divide every one his Lot and portion by Lines and Cords for of old they used Cords instead of Measuring-Rods to divide their Land Hence the Lines in Scripture are put for the Inheritance or portion allotted to every one by Line Deut. 32.9 2 Sam. 8.2 Psal. 16.6 Micha 2.5 Thus he should not only lose his Heires but his Inheritance also And thou shalt dye in a polluted Land This is the fourth Punishment Thou shalt dye a Captive in Assyria which was polluted with Heathenism and Idolatry This is reckoned as a Judgement Levit. 26.38 against Pashur Jer. 20.6 and Coniah Jer. 22.25 26. The Land of Promise was called the Holy Land and in comparison of it all other Nations were called and counted unclean and they looked upon it as a misery to be buried in a strange Land and not in Canaan And Israel shall goe into Captivity Not only thou but all Israel whom thou hast helpt to deceive and hast hardned in their Idolatry and Sin shall goe into Captivity with thee and this men get by following Idolaters and Impostors when the blind lead the blind both fall into the ditch Israel shall surely goe into captivity God will no longer bear with them since King and Kingdom are setled upon their Lees and had so long sinned together now the Lord tells them that they should suffer together and goe Captives into Assyria as we see 2 King 15.29 17.6 18 23 24. 18.11 since they had abused that good Land which the Lord had given them now it should spew them out for their Idolatry OBSERVATIONS 1 God useth to retaliate Sinners and to pay them in their owne coyn This we see here excellently exemplified in Amaziah 1 He inticed Israel to Idolatry which is Spiritual Harlotry therefore his Wife shall be an Harlot 2 He had destroyed those that were Gods Children by external profession therefore his Children were destroyed 3 He made his Goods his God and was all for gain therefore now he shall lose all 4 He that had polluted Gods People shall now dye in a polluted Land He that would not follow the true God to his Salvation shall follow false ones to his own destruction 2 Silencing and persecuting of Gods faithful Ministers is a God-provoking Sin Thou sayest Prophesie not what follows therefore thy Wife thy Children thy State thy Self and the Land of thy Nativity shall smart for it Now if Amaziah paid so dear for endeavouring to silence one faithful Amos what may they expect who doe actually blow out many burning and shining Lights c. let such remember Pashur Jer. 20.2 3 4. and the men of Anathoth Ier. 11.21 22 23. and Ieroboam the first with his withered hand which was smitten for stretching it forth against the Prophet 1 King 13. and Elimas the Sorcerer who was smitten blind for opposing the truth Acts 13.10 11. never any man hardned himself against God especially in this kind that ever prospered Iob 9.4 Amaziah had many other sins as Idolatry Superstition Covetousness c. but this Persecuting of Amos was his fatal sin and ruined both him and his 3 Wicked Parents bring a Curse upon their Posterity God oft punisheth the sins of the Fathers upon the Children to the third and fourth Generation of them that hate him Exod. 20.5 34.7 Deut. 28.18 32 41. Ier. 29.32 Hieron on Exod. 34.7 in my Com. on Hos. 13. ult p. 80. and Dr. Gorge Lam. 5.7 the seed of evil-doers shall never be renowned Isa. 14.20 4 Goods ill gotten seldome prosper Treasures of wickednesse profit not Prov. 10.2 Amaziah had scraped much wealth together but his enemies became his heirs And so it is with many Usurers and oppressing Cormorants who treasure up riches for their enemies 5 Marriage is lawful in Ministers as well as others The Apostle tells us that Marriage is honourable not only in some but in all sorts and degrees of men Heb. 13.4 Marriage is honourable 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in all men and God himself hath appointed it for the comfort of all degrees Gen. 1.28 2.18 and bids him that cannot contain marry 1 Cor. 7.2 9. none can vow that which is not in his owne power but continency is the gift of God Matth. 19.11 all cannot receive this saying and therefore not only Amaziah here but the Priests and Prophets in the Old Testament had Wives Zachariah the Priest hath an Elizabeth to his Wife and shee descended of the Daughters of Aaron Luke 1.5 Ieremiah was the Son of a Priest Ier. 1.1 and Hophni and Phineas the Sons of Eli the Priest 1 Sam. 1.3 and Iohn Baptist the Son of Zachariah the Priest yea many of the Apostles had Wives as Peter Philip Iames and Barnabas Mat. 8.14 Acts 13.2 Saint Ambrose affirms that all the Apostles were married save Iohn and Paul and the Apostle expresly saith that he had power to marry as well as Cephas 1 Cor. 9.5 and he allows a Bishop to have one
the Margent of a Book points to some notable thing and is like the sounding of a Trumpet before some famous proclamation or the ringing of a Bell before an excellent Sermon 3. Here is the Vision to be attended and observed and that is A basket of Summer fruit Amos saw a basket of Summer fruit After all the Visions means and menaces which the Lord had given them he adds yet this Of a basket of Summer fruit if at last he might work upon their hard hearts By this sacred Hieroglyphick the Lord typifies the manner of Israels end and shews it to the Prophet in Vision the better to affect both Prophet and People A basket of Summer fruit is quickly ripe as the great heat of the Sun doth more speedily ripen fruit so the great means and mercies which this people did injoy hastened the maturity of their sin and made them as the Rod of an Almond-tree which blossometh before other trees Ier. 1.11 12. When fruit is ripe and gathered 't is a sign that Summer is past and Winter is at hand so this Vision did shew that the Winter of a final overthrow was nigh to the ten Tribes The word which we render Basket the Vulgar render it Uncinus an Hook wherewith we get the fruits which are past our reach from the tops of trees 'T is true the word is Homonymous in the Original and admits of divers significations as a Basket a Hook a Cage but most properly it signifies a Basket though there is a truth in all these for as the Hook pulls down those Apples which are ripe with ease and brings the boughs to our hands and as ripe fruit in a Basket or birds in a Cage Ier. 5.27 are easily carried whithersoever the owner pleaseth so the Israelites which were ripe for ruine should be easily and suddenly carried away out of their own Land by the Assyrians as appears 2 King 17. OBSERVATIONS 1. The Servants of God must persevere in their Ministery notwithstanding peoples obstinacy The Prophet had preacht five Sermons before and though he were affronted by Amaziah the Priest and accused of sedition and advised to fly and be gone that so the Kingdome might be shut of him yet he goes on in his duty still and adds a sixth Sermon to the rest and publisheth another Vision to his former Visions if by any means he might reclaim them The barrenness and baseness of a people must not make us barren Ezek. 2.3 6 7. 1 Cor. 9.16 but by an holy Antiperistasis the more vile our people are the more zealous must we be for God as Elijah was in the midst of an Idolatrous Generation If men be hardened in their sins and oppose the truth we must harden our fore-heads against their oppositions and set our faces as a flint against them as our Saviour did Isa. 50.7 and Ier. 1.18 Yeelding to the wicked in their wickedness makes them more Tyrannical and violent Wee must therefore add Sermon to Sermon and Precept to precept Isa. 28.13 If one blow or one woe will not awaken sinners we must add seven more Mat. 23.13 to 29. 2. 'T is lawful in weighty cases to use a Preface before wee speak The Prophet here begins with a Thus hath the Lord shewed mee to quicken their Attention But of this elsewhere 3. Ministers must preach plainly to their people Hence the Lord so oft useth similitudes by his servants the Prophets Isa. 5.1 c. Ier. 2.21 Ezek. 17.6 Mat. 13. 3 c. and condescends to our capacities by setting forth Visions signs and sights before his Prophets for the better instruction of his people Numb 12.6 24.4 Isa. 6.1 Ier. 24.1 2 3. Ezek. 1.1 c 8.3 Dan. 1.17 2.19 Amos 1.1 7.1 4 7. Zach. 3.1 In those Visions the Lord revealed himself in an extraordinary manner to his Prophets yet so clearly and certainly as if they had seen the things presently fulfilled which they fore-told hence they were called Seers 1 Sam. 9.9 And though these Visions and Revelations be ceased in our daies yet in these Gospel-daies he hath spoken to us by his Son Heb. 1.1 2. and hath given to us a more sure word of Prophecie both for perspicuity and certainty because 't is both written and sealed 2 Pet. 1.19 4. Ministers must preach nothing to their people but what they have received from the Lord. Of this see before Amos 4.1 Obs. 3. 5. Matters of moment must bee marked Therefore the Lord sets a Behold here upon this Vision and questions with Amos about it the better to excite him and his hearers to the due observation of it Wee are all dull and slow of heart to beleeve the holy things of God and had great need of quickning VERSE 2. And he said Amos what seest thou and I said A basket of summer fruit then said the Lord unto mee the end is come upon my people Israel I will not again pass by them any more IN the precedent Verse we had the Type propounded in this Verse it is expounded The better to awaken both Prophet and People and to quicken their attention 1 The Lord questions with the Prophet Amos what seest thou Questions and Colloquies are more lively and make a deeper impression than plain positive assertions hence the Lord so often useth them Amos 7.8 Zach. 4.2 5.1 2 Here is the Prophets answer And I said a basket of summer fruit This was the Vision which the Lord shewed him what these ripe fruits were whether Cherries as some affirm or Figgs as others or Pears Plumbs Grapes as others or Apples as A Lapide labours more subtilly than solidly to prove by eight Analogies it is not material for us to know it is sufficient that they were summer fruits gathered towards the end of summer when fruits ripen and even fall into the hands of the gatherer 3 Here is the Lords explanation of this Vision Then said the Lord unto me the end is come upon my people of Israel There is an elegant Paranomasy between the two Hebrew words viz. that which signifies summer fruits and that which signifies an end they both sound much alike so that the one may easily put us in mind of the other the ripeness of their sins of the nearness of their ruine The Lord had tried all means and medicines both as a Father and a Physitian to cure this people but since they were incorrigible and incurable he now resolves to trouble himself and his Prophets no more with them for now he intends utterly to destroy them The end is come Hypocrites and presumptuous sinners are wont to promise themselves a longer time still No saith the Lord you are ripe for ruine and therefore now you shall reap the fruit of your owne wayes I will bear no longer with you but as ripe fruit falls of its own akind with ease so shall this people drop into the mouth of the Assyrian now that the term and
time decreed by God for their final overthrow is come As men gather ripe fruits into their Baskets and then eate them so shall the cruel and greedy Assyrian devour and destroy those rebellious Sinners who are ripe and ready for destruction and therefore the Lord addes I will not again pass by them any more The like expression wee have Amos 7.8 q. d. I will not spare them nor pass by their sins any more as I have done So Micah 7.18 the Lord is said to pardon and pass by the sins of his people but these had so provoked him that he would no longer defer the punishment of their iniquity They had enjoyed a long summer of peace and prosperity which instead of ripening their Graces had ripened their Vices and therefore now the Lord resolves to make a final end with them and utterly to consume them from the face of the earth As if the Lord had said The cry of their sins is so great that I can no longer forbear them but I will execute my Iustice upon them without any inclination to mercy which they have so greatly abused it is true I have foâ—merly pluckt off some of their fruits and have destroyed some of their people but now I will come with a basket and gather all that grows upon Israel and will make such an end of this gathering that there shall bee no more of this kind left for hereafter OBSERVATIONS 1 Sacred and Majestick Rhetorick becomes the Ministers of Christ. A vain light frothy flourish of words is below the Ministers of Christ but a grave solid serious finding out of acceptable words the better to work upon the affections of people becomes our calling Hence the Lord himself here useth an Erotesis a Paranomasie c. Metaphors c. 2 When the Sins of a People are ripe and full God will no longer spare them He lets the wicked fill up the measure of their iniquity before he destroys them Gen. 15.16 Ioel 3. Nah. 3.12 13. Revel 14.18 Though he bear long yet he will not alwayes bear but when sin is come to maturity he will cut it down with the sickle of his wrath and will recompence his patience with the fierceness of his fury and then though Noah Iob and Daniel should stand before him for such a people yet they could not prevail Ezek. 14.14 20. nor preserve them from ruine Ier. 16.5 Lam. 4.18 Ezek. 5.11 7.5 6. Nah. 1.8 9. Q. But when are a people ripe for ruine A. I have shewed at large elsewhere viz. when the multitude magnitude strength growth impudency and obstinacy of peoples sins are come to the height then is a peoples downfall near when no Preaching no Praying no Judgements no Mercies can better a People but they fall away more and more and grow worse and worse it is a most certain sign that sin is ripe and that people nigh to ruine 3 God will not spare his own people when they rebel against him Though Israel be his People and in Covenant with him yet if they walk not up to the terms of the Covenant God will cast them off and bring an end even upon Israel for so saith the text The end is come upon my people of Israel People are apt to sooth themselves up in their Priviledges and to think that their Prerogatives should save them from wrath but in vain as I have shewed elsewhere VERSE 3. And the Songs of the Temples shall be howlings in that day saith the Lord God there shall be many dead bodies in every place they shall cast them forth with silence THe Prophet goes on to amplifie the greatness of the approaching Judgements the better to awaken them to this end he tells them 1. That the Songs of the Temples used at their sacred Solemnities and Divine Service should cease and be turned to howling and lamentation for the miseries that should come upon them This Howling notes the greatness of the grief and the height of horrour which should surprize them they should not only weep for the calamities which should come upon them but they should weep till they howl again for anguish of spirit Hence when sore Judgements light upon a people we read of howling wayling and weeping joyned together Isa. 15.3 Ier. 4.8 Ezek. 21.12 Hos. 7.14 Micah 2.8 Q. But what is meant by the Temple here A. The word signifies both a Palace and a Temple and therefore some render it The Songs of the Palace shall be howlings q. d. those Palaces and great Houses of the great ones which have been hitherto filled with Mirth and Musick shall be now filled with weeping and howling The Septuagint and the Vulgar mistaking the word Scirot cantica render it Cardines laquearia Templi stridebunt but the word signifies a Temple as well as a Palace and by it here is meant not so much the Temple at Ierusalem which was not destroyed till a considerable time after but the Idolatrous Temple of Bethel where the golden Calves were and other high places where they had set up Idols for though this Prophet doth sometimes glance at Iudah and Ierusalem yet the primary bent of his Prophecy is against Samaria and the ten Tribes as appears vers 14. I will punish those that swear by the sin of Samaria which was not farre from Bethel against whose Idolatry Amos so much inveighed Amos 7.13 2 There should be so great a Mortality of all sorts and Sexes that many should dye by the Sword Plague Famine Captivity and other Judgements every word hath its weight There shall be dead Bodies many dead Bodies many dead Bodies in all places and these shall be cast out with silence i. e. they shall cast them into common pits and bury them without lamentation or any funeral solemnity The word Has Tace Sile is the same with Amos 6.10 Be silent Some give the same sense of the word as they do Amos 6.10 he that buries the dead shall say to him that helps him Be silent not a word for God is just in all that he hath brought upon us for our Apostasie and Idolatry So the word is used Amos 5.13 6.10 Hab. 2.20 Zeph. 1.7 Zach. 2.13 or else thus Throw these dead bodies into pits and say nothing lest we be sequestred as unclean by the Law 3. Here is the time when all this misery should fall upon them viz. In that day i. e. in the day of Israels final overthrow 4 Here is the certainty of all this Dixit Dominus The Lord who cannot lye hath spoken it OBSERVATIONS 1 The joy of Idolatrous worshippers shall end in sorrow They may feast and fiddle and sing for a time and walk in the light of those sparks which themselves have kindled but this they shall have at Gods hands they shall lye down in sorrow Isa. 50. ult God hates both them and their singing and will turn their songs into howling Amos 5.23 Superstitious persons are apt
and filthy Songs to the corrupting both of themselves and others 4 When all sin all must look to suffer for sin When all sin then all loyns and all heads must be made bald National Sins bring National Judgements VVhen All the Old VVorld All Sodome All Ierusalem had corrupted their wayes then All must perish But of this before 5 In calamitous times we may and must expresse our inward sorrow by outward Vestures and Gestures When Gods hand lies heavie upon a people they must not be stupid and stoical but they must hear the Rod and who hath appointed it Micah 6.9 They must humble themselves under Gods mighty hand laying aside their costly attire and put themselves in mourning weeds It is not sufficient that we grieve inwardly for our sins and Gods Judgements upon us for sin but we must also expresse our sorrow by external signs David wept and put on Sackcloth Psal. 38.11 and so did Ier. ch 9.1 and Nehem. ch 1.4 Iob abhorred himself and repented in dust and ashes Iob 42.6 Caut. Yet a Caveat must be here entred we must not rest in bare external weeping or wearing of mournful Vestures but our outward humiliation must expresse our inward humiliation of the heart else hypocritical out-side service is odious to God Isa. 1.11 12 13. 66.3 Matthew 6.2 Luke 16.15 6 Sin is a bitter thing It is bitter in it self and brings forth bitter effects It brings bitter dayes and bitter calamities upon a people Sin like Sathan its Father makes large promises but sorry performances It promiseth pleasure but yeelds pain it promiseth liberty but brings men into prisons it promiseth peace but brings warre Take heed then of the deceitfulnesse of sin Heb. 3.13 7 When a Nation is ripe for ruine God will utterly destroy them His patience will no longer wait upon them but they and theirs shall perish in their iniquity and the end shall be a bitter day The wicked use to promise themselves light but they shall finde darknesse they promise themselves deliverance and joy but they shall finde bitternesse and sorrow even to the end of their dayes VERSE 11 12. Behold the days come saith the Lord God that I will send a famine in the Land not a famine of bread nor a thirst for water but of hearing the words of the Lord. And they shall wander from Sea to Sea and from the North even to the East they shall run to and fro to seek the Word of the Lord and shall not find it THe Prophet had before set forth those sad Calamities and external Miseries which should seize upon the ten Tribes be now proceeds and fore-tells them of farre greater evils which should come upon them viz. not a famine of bodily bread for of that he had spoken before Amos 4.6 but a Spiritual famine of the Word of God which should feed their souls to eternal life This is the Judgement of Judgements usually the last and sorest As the giving of Gods VVord to a People is the choysest Blessing so the taking of it away is the heaviest Curse as having all other Curses attending it It is a sign of Gods rejecting and reprobating of a people when he will not vouchsafe to speak unto them by his Ministers As it is a sign that God hath some people in that place to which hee sends his Messengers Acts 18.9 10 11. so their departure from a place and people is an evident sign of his displeasure against them Acts 13.46 Mat. 10.14.15 In this Verse we have 1. A note of Attention Behold q. d. I shall now tell you of a more direful and dreadful Judgement than ever and therefore it concerns you diligently to attend 2 Here is the Judgement threatned and that is a Famine which is amplified and illustrated by an Antithesis it is not an external corporal famine 't is not a famine of material bread but which is far worse 't is a spiritual famine a losse of heavenly food a want of the bread of life this famine should be so great that they should run from Sea to Sea and from one part of the Land to another and yet should not injoy it The Lord in great mercy had sent his Prophets amongst them to call them to repentance but they like ungrateful and rebellious sinners contemned Gods Ordinances prophaned his holy things and persecuted his Messengers till the wrath of the Lord broke forth and there was no remedy They loathed Gods Mannah and longed to be at their Garlick and Onions in Egypt again They were dead under lively Oracles and barren under fruitful means of grace and therefore the Lord was now resolved no longer to plow such Rocks nor sow such sands but since they would not serve him with gladness of heart in the abundance of all things therefore they should now be made to serve their enemies in the want of all things They that would not hear and obey the Prophets of God in their own Land should now be caâ—t out of all and be made to serve strange gods in a strange Land As God had before exalted them to Heaven in the use of means and given them many excellent Prophets that did fully and faithfully dispense his Word unto them so now their Prophets should be taken from them and they should have a spiritual famine and be made to know the price of Gods mercies by the wanting of them The word Famine implies two things 1. It sets forth the nature of Gods Word 't is the food of the soul. Look what bread and water is to the body that and much more is the Word of God unto the soul. 2. It imports the greatness of the judgement it should be a Famine not a famine of bread that is but a petty-judgement a flea-biting as nothing comparatively to this though the bodily famine simply considered in it self be one of Gods sore judgements as I have shewed before on Amos 4.6 yet that pincheth but the out-side the carkass and may bee sent in mercy to the soul but this famine of the Word is a spiritual judgement that destroies the soul and is a sign of Gods greatest wrath against a people and is usually accompanied with many other judgements 3. Here is the Author of this famine and that is God I will send or I will let it loose I have hitherto chained it up like a wilde beast that it might not hurt you but now it shall out amongst you and destroy you 4. Here is the time when this should be and that is suddenly The dayes come q. d. The time will come and is now at hand when your Sun shall set at noon and a spiritual famine shall surprise you 5. Here is the certainty of all this 'T is not man but the Lord that saith it who will fulfil every threatning upon the heads of these sinners OBSERVATIONS 1. The preaching of the Word is the spiritual food of the soul and therefore the want of it
is here rightly stiled a famine Man consists of two parts of Soul and Body and both these must be fed the body which hath its Original from the earth is maintained by earthly nourishment but the soul which is spiritual must be fed with the spiritual food of Gods Word for as bread is the stay and staff of mans body and the body cannot live without it so Gods Word is the support of the soul and it cannot live without that hence it is called Food Ier. 3.15 15.16 Iohn 21.15 17. Act. 20.28 'T is here and here onely that Christ the bread of life is revealed unto us Iohn 6.35 Prov. 9.1 to 7. 'T is in the Gospel that wee have a feast full fraught with spiritual delicates Psal. 65.4 Isa. â—5 6 55.1 2. Hence David makes such bitter lamentation for want of it Psal. 42.2 3. and 84. and 't is made one note of Gods people that they mourn for want of the holy Assemblies Zeph. 3.18 Lam. 1.4 7. and 2.6 7. and 4.1 and 5.18 Iâ—â— esteemed the word of the Lord above his necessary food Job 23.12 He did not only esteem it above Lands and livings above gold and silver but even above his appointed food without which he could not live He did more earnestly desire it more heartily delight in it and more highly prize it than he did his necessary food without which he could not â—ubsist He had rather lose his usual meals than lose his opportunities of meditation on the Word of God Hence 't is that Gods Ministers are called Stewards 1 Cor. 4.1 2. Titus 1.7 which must dispense this Bread of Life according to the capacity of their Hearers They must give Milk to Babes and strong meat to strong men for Gods Word is both Semen Pabulum it is the seed by which we are new-born Iam. 1.18 1. Pet. 1.23 and the food by which we are nourisht after 1 Pet. 2.2 by this the dead are inlivened Ioh. 5.25 the dark inlightned Psal. 19.8 and the sorrowful comforted Isa. 40.1 2. This shewes the great necessity and benefit of the preaching of Gods Word and should make us prefer it unto our chiefest joy But to this point I have spoken at large in a set Treatise 2 Contempt of Gods Word brings a famine of the Word The Lord here suites his Judgements to his Peoples sins He had in great mercy raised up for this people of their owne Sons for Prophets and taught them not by strangers but by Children that came from their owne loyns yet they ungratefully said to the Prophets Prophesie not Amos 2.11 12. and commanded this our plain-dealing Prophet to preach no more at Bethel but to goe see some other Countries Amos 7.12 13 16. Hinc illae Lachrymae This brought the famine amongst them VVhen God shall bestow the preaching of the VVord upon a people which is the choycest gift which he can bestow on the Sons of men and they shall loathe this Mannah and vilifie those that bring it it is time the Lord should cease giving when such gifts are scorned and cease loving when his love is contemned The Iewes that stoned the Prophets killed the Apostles and crucified Christ for this great contempt they have been a people of Gods Curse this sixteen hundred years When men grow weary of truth it is just with God that they should be left to error and when they are weary of a faithful Amos that they should have a flattering Amaziah When men will not receive the truth in love God will give them over to strong delusions that they shall beleeve lyes A dreadful Curse 2 Thes. 2.11 q. d. Since I have given them Light and shewed them my Truth and the way to Heaven but they have rejected it therefore there shall come false Prophets and shall cry down Ordinances Sabbaths c. and you shall beleeve them that shall set up humane inventions and you shall follow them When Children abuse their Bread and play with it and trample it under feet it is time for Parents to take it from them To bring these things à Thesi ad Hypothesin and to apply this contempt of the Word to our seâ—ves it may make us tremble to think whither we are fallen Since the Apostles times the Gospel never shone so brightly as it doth at this day and never was it and the Ministers of it more openly vilified and that by many old Professors who are turned blasphemers than at this day and therefore wee may justly fear that the Lord will punish our abuse of Light with the darkness of Popery and take his Gospel from us and give it to a people that shall yeeld him better fruits of it than wee have done Sad tidings alwayes follow the contempt of the glad tidings of the Gospel and they that think they have too much Preaching shall at last have none at all When Ierusalem began to abuse the Prophets they were quickly made a desolation 3 The loss of the Word of God is the sorest losse No famine like this famine no judgement like this judgement Lam. 1.4 it is the heaviest that can befall a people on this side Hell which made Luther say I would not live in Paradise without the Word but with it I could make a shift in Hell it self David knew this full wel and therefore in the midst of all his wants he was most sensible of this and begs it as that one thing necessary that he might dwell in the House of the Lord Psal. 27.4 It is true Corporal famine is very terrible and brings people into sad perplexities and extremities as you may see Lam. 1.11.19 2.12 20. 4.4 9. 5.16 but this Spiritual famine is farre worse For 1 That and other Judgements pinch but the body but this pines the soul now as the soul is more noble and excellent than the body so its Judgements are farre more dreadful because Spiritual It is sad when men shall cry for bread and they have a Stone given them for meat and they have a Serpent for drink and their Pastors or Impostors rather give them Poyson 2 That may be a means to bring a man home to God but this increaseth and confirms the separation between God and the soul. 3 That kills but the body at worst but this destroyes both body and soul. So that as our Saviour said in another case about fearing of men so may I say about fearing of â—amines fear not that famine which can but kill the body but I will fore-tell you what you should fear Fear that Famine which can destroy both body and soul yea I say unto you fear that 4 Here is a Thirst added to the famine a thirst of water Though God sometimes punisheth Cities with famine yet they may have water to drink but if they want both bread and especially water the distress lyes very heavy for Thirst if it be in extremity is one of
the most painful and intolerable Passions that is in this life now the Prophet applyes this to the Spiritual famine and want of Gods Word q. d. if it be a great Judgement to be tormented with bodily famine and thirst how great is the Judgement then that I denounce against you who shall have both famine and thirst and that not of bodily bread or water but of the Word of God which is the Bread and Water of Life and as farre excells all Corporal bread as the Soul excells the body And as it is sad to have children cry for bodily bread and there is none to give them so it is much more sad when men shall cry for Spiritual bread and there is none that can or will give it them 2 As the giving of Preachers to dispenâ—e the Word unto us is reckoned as the choycest mercy Job 33.23 24. Isa. 30.20 21. Jer. 3.15 Ephes. 4.11 because it brings light in darknesse joy in sorrow life in death health in sicknesse strength in weaknesse and brings us to an interest in God and having him we have the Mine the Fountain All. So on the contrary the removal of the Word from a people is reckoned amongst the sorest Judgements 1 Sam. 28.6 Psal. 74.9 Prov. 29.18 Lam. 2.9 Ezek. 3.26 Hos. 4.17 Micah 2.6 Mat. 15.14 dry Breasts are reckoned as a Curse Hos. 9.14 for when the Word goes the greatest Mercies and Priviledges of a People goe with it Rev. 2.5 As I VVhen the VVord goes God goes too 2 Chron. 15.3 and woe to a people when God goes Hos. 9.12 then men may persecute us and there is none to deliver us Psal. 71.11 when he is gone the glory of a People is gone Isa. 4. â— As the Ark that was a Symbol and sign of Gods presence amongst his People was called the Glory of Israel 1 Sam. 4. ult So the Preaching of the Gospel amongst us is our glory Hag. 2.9 and if it depart we may write Ichabod upon all our other enjoyments that is There is no glory for the glory is departed from Israel since the Ark of God is taken It is said of Constantinople that it is fortified with three Bulwarks 1. VVith Wood i. e. with Shipping 2. VVith Stones i. e. with high VValls 3. VVith Bones i. e. with valiant men But it wants a fourth viâ— The presence of God in his Ordinances without which all other Fortifications are but vain Isa. 22.8 9 10 11 12. Nahum 3.12 13. Christ is called a King Psal. 2.6 110.3 Zach. 9.9 now the presence of a King is the glory of a place and where he is truly preached there he is truly present though the place and people be never so mean Vilissimus pagus est eburneum Palatium ubi est sincerus Pastor fideles aliqui Luther 2 The Protection of a people goes Where there is no Vision there a people lye naked and exposed to Divine displeasure and all Gods sore Judgements break in upon them Prov. 29.18 the contempt of the VVord laid this potent and flourishing Kingdome of Israel in the dust 3 Peace Plenty Comfort Riches all goe when the Gospel goes As the Gospel comes not empty handed to a People but brings Peace Plenty Renown and Glory with it Exod. 20.24 Isa. 60. that whole Chapter so when ever the Gospel goes these concomitants goe along with it As we see in Ierusalem which lies now in the dust and the seven Churches of Asia 4 Salvation goes for the Preaching of the VVord is the ordinary means of Salvation Those that sin away the ordinary means must never look for extraordinary whom God saves now he saves by Preaching Rom. 1.16 1 Cor. 1.21 5 VVithout the VVord we cannot grow in Grace it is not sufficient that we have the truth of Grace but God looks that we should shew it by our growth in grace 2 Pet. 3.18 1 Pet. 2.2 6 Without the VVord no comfort we shall perish in our afflictions unlesse Gods Law be our delight Psal. 119.92 It is through comfort of the Scriptures that we have hope Rom. 15.4 7 VVithout the VVord we are naked and cannot defend our selves it is with this sword of the Spirit that we defend our selves against the assaults of our Spiritual adversaries Ephes. 6.17 8. If the Word be gone we have no Rule to walk by no Star to direct us and so shall run into the boggs of unwritten Traditions Revelations New-lights and a thousand old errours If once we forsake the Law and the Testimony to walk in the light of our own fire following our own corrupt reason we are sure at last to lye down in sorrow Isa. 50.11 9. When the VVord departs and goes out then all miseries croud in Non datur vacuum holds true in Divinity as well as in Philosophy 1. Then the Devil sets up his Throne Rev. 2.13 and wickednesse abounds VVhen Christs Kingdome goes down then Satans comes up when the Sun sets night follows 2. Your children will be Idolaters and you will bring forth children to the murderer when people have not the true God they will have a false one 3. Many temporal plagues will follow as appears by the two following verses vers 13 14. Where the famine of the Word goes before there Sword Plague Famine and other Judgements usually follow In Queen Maries time when we lost the Word we had losses by Sea and losses by Land and had such a terrible famine that the people were forced to make bread of Acorns When Truth and Gods Ordinances are gone Vines and Fig-trees will not be long after Hos. 2.11 12. When the Lord would make way for his extreamest wrath to come upon a people he first takes away his faithful Ministers that should lye in the breach to intercede for them that so his wrath may come upon them to the utmost Psal. 74.8 9. Lam. 2.7 8. Let us then use all means to prevent this Land-destroying Judgement to this end 1. Be humbled for the sins of the times which call for the removing of our Candlestick out of its place 2. Besiege Heaven with your prayers Mat. 9.36 this is an Omnipotent Engine whereby we conquer God To quicken your prayers consider what a sad losse the losse of the Word is as you have seen in nine particulars before 3. Walk as becomes the Gospel if any thing remove the Gospel from amongst us 't is our prophane impure ungospel-like loose conversation that will do it 4. As corporal so spiritual famine comes from God As all evil of affliction so this amongst the rest comes from him 1. He sometimes sends it immediately when he chargeth the Prophets to prophesie no more in his name As he commands the clouds to with-hold their Rain and so brings a corporal famine so when sinners grow obstinate he commands his Ministers to with-hold their spiritual showers and to let them alone that they may perish in their iniquity Hos. 4.17 Mat. 15.14 2.
When by death he takes away his Ministers when people cast dirt upon them the Lord casts dust upon them and hides them in their graves from the revilings of men 2. Mediately 1. By a corrupt Magistracy Thus Ahab and Iesabel persecuted the true Prophets and made them hide themselves in caves So Herod that Tyrant cut off Iohn Baptists head 2. By a corrupt Ministery false Prophets in all ages have been the greatest persecutors of the true Thus Amos here hath Amaziah the high Priest of Bethel against him Amos 7.10 His punishment you may read vers 17. Thus Pashur the Priest smote Ieremiah and put him in the stocks Ier. 20.7 My Lord Annas and Caiphas the High Priest with the Scribes and Pharisees were the greatest enemies to Christ and his Apostles 3. When men are given up in judgement to their own hearts lusts so that they stop their ears against the Word and will not hear Zach. 7.12 4. When men muzzle the mouths of these laborious Oxen and ungratefully change their wages and withdraw the Oyl from the Lamp and pick the tallow from the weik 'T is just with God to starve such souls as would starve his Ministers bodies you must therefore buy the Truth and with the wise men part with your gold and silver for Christ Mat. 2.11 You may buy gold too dear but you cannot buy Christ and his Truth too dear though you part with all your temporals for the Gospel you have made a wise bargain Matth. 13.44 5. Spiritual curiosity and niceness when men have itching ears so that they cannot indure sound Doctrine 2 Tim. 4.4 When nothing will down but quails and picking-meat they are all for flourishes and Rhetorical strains and smoothe things Isa. 30. â—0 The doctrine of Mortification and Self-denial will not down with them 6. Barrenness under the means of grace when we do not answer Gods cost and care then he pulls up the hedge and laies all waste Isa. 5.1 2 3. Mat. 21.43 Rev. 2.3 They that will not work in the day shall lamenâ— their folly in the night they that will not serve God in the injoyment of Ordinances shall serve their lusts in the want of them Let us therefore walk in the light whilst we have the light when the night comes no man can work VERSE 12. And they shall wander from Sea to Sea and from the North even to the East they shall run to and fro to seek the Word of the Lord and shall not finde it IN this verse we have a further aggravation of this peoples misery viz. that they should seek what they had despised and withall they should have a frustration of their expectation They had contemned the Word of the Lord and now God in his just judgement will make them know the worth of his Word by the wanting of it They shall wander from Sea to Sea They shall trouble themselves without any profit They hated the light and therefore now they shall sit in darkness they contemned Gods Prophets and now they shall not be troubled with them formerly God sent in his Prophets rising early to seek them but now since by their sins they had driven both God and his Prophets from them they should run from Sea to Sea that is from the Red Sea Southward to the Mediterranean Sea VVestward which were the bounds of the Land of Canaan Numb 34.3 Iosh. 1.4 Ioel 2.20 Zach. 9.10 Yea they should run from North acrosse unto the East that is in plain English they should run all the Land over and seek the word of the Lord in every corner and quarter of it and yet they should misse of it If the famine be but in one part of a land a man may run to another part of it for aid but when they shall cry for bread in all the parts of the land and there is none to give them that is doleful indeed Q. Here a Question will arise Hath not the Lord promised that those that ask shall have and they that seek shall find and such as hunger and thirst shall be blessed how comes it then to passe that this people seek the Word of the Lord and yet cannot finde it A. The Answer is easie there is a two-fold seeking and thirsting 1 A seasonable serious and sincere seeking after God in his Worship and to such the Promise runs that they shall finde Prov. 8.17 God never sayes to the genuine seed of Iacob Seek my face in vain Isa. 45.19 This Spiritual hungring and thirsting after the sincere milk of the Word that we may grow thereby is an infallible evidence of grace 2 There is a formal feigned late seeking of Gods Word Luke 13.24 only in the time of trouble when pain oppresseth them such may seek but they shall never find and thus it was with Israel here they sought not the Word out of any love to it nor yet to be converted by it but being in trouble and seeing when it was too late what a blessing they had lost they now howl after it as those did for bodily food Hos. 7.14 and as Esau did for the Birth-right when it was too late Heb. 12.17 So these in a blind erroneous distracted manner desired to hear the Word of the Lord from the mouth of the Prophets not to be instructed by it for they hated to be reformed but to get some ease and comfort from them in their distresse for the Prophets were wont to mingle comfort with their Threatnings and to tell the people of God how long their troubles should endure and when they should end Psal. 74.9 But since the Lord spake to them by his Prophets in their prosperity and they would not beleeve that so they might fly from the wrath to come now they should sink under their burden and run to and fro for a Prophet of the Lord to comfort them but they should not have it for as the Lord called and they would not answer so they should now cry and should not be heard Prov. 1.24 25 26 27. so that it is a fallacy to argue thus All that seek shall find and all that hunger and thirst are blest But these did seek therefore they shall find and these did hunger and thirst after the word therefore they shall bee blessed The Major must be limited thus All that seek aright and all that doe truly hunger and thirst after the Word shall be blessed But these did seek aright and did truly hunger and thirst after the Word That is false for by hunger and thirst here is not meant their hungring after the VVord but it implies a want of the VVord as a man that is pined wants food so in Israel there should be a great want of the Prophets to preach the Word unto them Some take the words in an Allegorical Mystical sense and apply it to the Iewes after they had Crucified Christ and stoned the Prophets they should run from place to place to seek
the VVord of the Lord and should not find it But this is too lax and general and is against the context which applies it to the ten Tribes vers 14. OBSERVATIONS 1 Those that will find the Lord when they seek him must seek him whilst he may be found Isa. 55.6 Psal. 32.6 2 Cor 6.2 VVe must walk in the light whilst we have the light the night comes when no man can work Ioh. 12.35 36. This people here lost all for want of seeking in a right manner and season they sought the VVord but it was when it was too late 2 The scarcity of the Word many times makes it to bee more highly prized by us VVhen this Mannah fell thick about this people they regarded it not but now they have lost their Prophets they can run from Sea to Sea to seek them Those Sermons and Ordinances which people vilify now when God removes them they will magnifie and praise them It is with those good wayes of God as it is with good men whilst they be alive amongst us we are ready to stone them but when they are dead we are ready to Idolize them Usually Gods blessings are more esteemed and valued by us when they are Rare and we want them than when we surfeit and abound with them Things that are very rare are very precious Isa. 4.1 13.12 Hence we read of dayes wherein the VVord of the Lord was rare and then it was precious in those dayes and why because there was no open Vision there was not a known Prophet in those dayes to teach the people and this made the Ordinances so precious then 1 Sam. 3.1 The Commonness of the Sun of VVater Food Rayment Health VVealth Peace Liberty Sleep Senses c. make them little esteemed whereas if the Lord should deprive us of any one of them we should quickly know the worth of them Lament this thy folly and beseech the Lord to make thee know the worth of his blessings by the enjoying rather than by the wanting of them 3 When people want the Word of God they should goe from place to place yea from Land to Land rather than pine and perish for want of instruction In times of Dearth we see how farre people will travel for food for their Bodies as Iacobs Sons did from Canaan to Aegypt and shall not we take more pains for our immortal Souls If the Queen of Sheba a person of great wealth and worth went above a thousand miles to hear the VVisdome of Solomon how farre should we goe to hear a greater than Solomon Luke 11.31 How farre will men ride and run for the profits and pleasures of their bodies and shall not we be at more pains to save our Souls In the dayes of Christ the people followed him from City to City on the Week-dayes to hear him and he never reproved them for it but fed their souls and bodies Luke 6.17 VER 13. In that day shall the fair Virgins and the young men faint for thirst IN the two precedent Verses the Prophet threatens a Spiritual famine now follows a Corporal famine and destruction from which none should escape neither the Young mans strength nor the Virgins Beauty should any whit avayl them in that day In this Verse we have 1 A Judgement threatned and that is Thirst they should faint for thirst The question will be what is meant by Thirst here 1. Some take it literally for corporal thirst which in those hot Countries where they wanted water was a very grievous thing Poor that want bread yet have water many times to refresh them but when a people have neither bread nor water it must needs go hard with them 2. This Thirst sets forth the great poverty and extream want of all things which this people should be brought into so the word is used Deut. 28.48 Isa. 44.3 for great afflictions and the terrour of that final judgement which was coming upon them They should not have so much as a little water to quench their thirst but they should faint for thirst as men use to do in such cases Psal. 107.5 Isa. 51.19 20. This sense I take to be the most genuine 3. Yet others take Thirst Metaphorically for Spiritual Thirst Gods wrath should burn them and burden them and yet they should have none to refresh and comfort them in their trouble VVe have a Comment on this Text in Hos. 2.3 4. where the Lord threatens to strip these Idolatrous Israelites naked as in the day when they were born and to make them a wilderness and set them in a dry Land and stay them with thirst that is he would destroy them with the scorching heat of his wrath not tempered with any grace or comfort So great should their misery be that they should want both corporal and spiritual refreshing 2. Here are the persons which should perish and those are the prime and flower of the Land the very hope of posterity The beautiful Virgins and the Young Men. These usually sin with an high hand in open contempt of God and his word they sin with more height and violence of affection than elder persons use to do and therefore the Lord threatens them especially Virgins use to be spared by men for their tenderness and beauty but God is no respecter of persons and young men are strong and can better shift for themselves yet these even these for all their beauty vigour and strength shall faint and dye sorrow and perplexity shall cover and overwhelm them as the word signifies and if these cannot hold out what shall become of children and old persons This shews the generality of the Judgement and that none shall escape 3. Here is the time when all this shall come upon them 'T is in that day viz. when Israel shall go into captivity and be carried out of his own Land by the cruel Assyrians when Samaria should be taken and Gods Prophets scattered then shall they faint for thirst OBSERVATIONS 1. Where spiritual Iudgements go before there corporal Iudgements follow after Such as contemn spiritual bread shall want corporal Before we read of a spiritual famine now follows corporal distress of the choicest and fairest of both sexes So true is that of Solomon Prov. 13.13 18. Whoso despiseth the Word shall be destroyed yea poverty and shame shall be to him that refuseth instruction 2. Beauty is vanity Prov. 31.30 Isa. 3.24 40.6 7. 'T is a brittle thing what disease almost doth not make â—t fade and wither however it may take with vain man yet it moves not God If beautiful Virgins will sin against God even the fair Virgins shall faint Many have beauty that have not piety Prov. 6.25 11.22 Saul and Absolom were goodly personages yet wicked men Of the two better have Piety without Beauty than Beauty without Piety An upright pure soul in a black decrepit body is excellent God many times makes up outward deformities with
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
darkness hideth not from thee but the night shineth as the day darkness and light are both alike to thee Iob 34.11 12. VERSE 3. And though they hide themselves in the top of Carmel I will search and take them out thence and though they be hid from my sight in the bottome of the Sea thence will I command the Serpent and he shall bite them THe men of Israel and Iudah being sottish and sensual and drowned in deep security resting upon their carnal confidences and resolving to fly to them instead of God The holy Ghost who knows our indurate frames better than we our selves multiplies words and as Fishers when they would catch Fish drive them out of their holds so the Lord here labours to drive them out of all their strong holds to himself Having therefore shewed them that Heaven and Hell could afford them no security he comes now to stop a third gap by which they might think to escape viz. by flying to Rocks and inaccessible Mountains But though they hide themselves in the top of Carmel I will search and take them out thence and deliver them into their enemies hands There were two Carmels The one was in Iudea as appears Iosh. 15.55 1 Sam. 25.2 the other in the Text was an high pleasant fruitful Mountain in Canaan good for Pasturage and therefore is used in Sripture sometimes Largely for any fertile place so Isa. 29.17 Ier. 2.7 Amos 1.2 I brought you into a plentiful Country or as it is in the fountain I brought you into a Land of Carmel So Cant. 7.5 2. 'T is taken strictly for that famous fruitful Mountain which is joyned with Bashan another fruitful hill Isa. 33.9 This Carmel had a City on it or joyning to it and was situate by the Sea jer 46.18 Here Elijah vanquisht the worshippers of Baal 1 King 18.19 and Elisha dwelt here 2 King 4.25 By Carmel here is meant Synecdochically very high hills and inaccessible Rocks and Mountains for in those times and in those Countries when they were in great danger they were wont to run and hide themselves in Mountains in Caves in Rocks in Pits and high places as appears Iudg. 6.2 1 Sam. 13.6 Isa. 2.10 19. Ier. 4.29 But in vain do men run to these hills and holds for refuge for if God be not our strong hold they are but miserable shelters and we may say of them as Iob said of his friends Miserable comforters are yee all We read of five Kings that hid themselves in a cave yet were they all taken and hanged Iosh. 10.16 23. Titus and Vespatian besieging Ierusalem found many of the Jews hid in Vaults and Privy-houses and other obscure places where they were slain Those that sin against the Lord let them go to the very head and top of Carmel to hide themselves yet there will the Lord search for them and bring them forth to Judgement Mountains are Gods servants as well as other creatures yea they melt like wax at his presence so that although wicked men should beg of them to fall upon them and hide them they cannot they dare not do it Rev. 6.15 16 17. 'T is true David oft made use of Mountains and Caves but he never trusted in them but made the Lord his Rock and Refuge Psal. 18.2 and the best of Saints have hid themselves as occassion required But for impenitent sinners to think to hide themselves from Gods hand and eye is gross Atheism and madness Obj. But if we cannot hide our selves in Mountains wee will try what the deeps will do Ans. You may do so but it shall be in vain for though they hide themselves from my sight in the bottome of the Sea that is though they think they have hid themselves from my sight so that I cannot see nor finde them for no man can actually hide himself from God who is omnipresent but only opiniatively and in his own conceit 'T is an Hyperbole q. d. if it were possible for these wicked men to go to the very bottome and Pavement of the Sea to hide themselves from mine eye and Ire yet there mine eye would see them and my hand should reach them for I have Serpents and Serjeants even there ready to arrest them and fulfil my commands Thence will I command the Serpent and he shall bite them By Serpent here is not meant a Land Serpent but a Sea-Serpent as the Crocodile or the Leviathan that is the Whale or some such great Sea-monster for so we finde the Whale in Job 26.13 called the crooked or piercing-Serpent God hath many Serpents at command He hath Serpents Natural to bite and devour us and Serpents Metaphorical as the Devil and his Agents he hath the Assyrian and Babylonian here to devoure Israel and Iudah q. d. Which way soever these wicked men go death and destruction shall finde them out all shall make against them both by Sea and Land and the Assyrian my Rod and Executioner shall finde and ferret them out in all places where ever they be OBSERVATIONS 1. God hath variety of Servants and Serjeants to arrest his enemies where ever they be All the Elements and all the Creatures are enemies to those that are enemies to God He hath Armies at Sea and Land against them He hath not onely Serpents Metaphorical the Devil and his Instrument Rev. 12.9 but also natural Serpents and Sea-monsters innumerable ready to execute his commands on his enemies God is the best friend and the saddest foe If he be against us he is an Omnipresent enemy and can pursue us by Sea and Land for he is every where by his Essence Presence and Power He is God above all through all and in us all Iob 11.8 9. Ephes. 4.6 He is over all by his Power in all the Saints by his Spirit and through all the world by his providence He is an Omnipresent Essence and Being Prov. 15.3 There is no hiding our selves in secret from him Ier. 23.23 24. He is in Heaven by his glory and Majesty in Hell by his justice wrath and power in Sea and Land by his providence Act. 17.27 Take heed then of displeasing him other enemies you may flye from but there is no flying from his presence Walk therefore sincerely as in his eye as Enoch Noah and Abraham did Seneca counselled his scholars to do all tanquam spectet Cato as if some severe Cato did alwaies behold them But we should rather do all tanquam spectet Deus remembring his All-seeing eye is still upon us This is an excellent preservative against sin This kept Ioseph chaste Gen. 39.9 and Iob and David pure Iob 31.4 Psal. 119.136 I have kept all thy precepts why so because all my waies are before thee Heb. 4.13 'T is meer Atheism and the want of consideration of that All-seeing eye of God which is the root of all the villany that is acted in the world Psal. 94.5 6 8. Ezek. 9.9 As Nimrod was said to be a
where every word hath its weight And that 1 By his Names and Titles He is the Lord Jehovah the Creator and Preserver of all things and therefore his Threatnings ought not to be contemned 2 He is the Lord of Hosts he hath the superiour and inferiour Armies of Heaven and Earth of Sea and Land as it were horse and foot to march against his enemies 3 His Almighty Works set forth his Majesty and Power 1 The Earth which is in it self a most solid firm hard immoveable body yet acknowledgeth the Power and Dominion of its Almighty Lord and Creator and therefore if he do but touch it at least with any of his rods and in displeasure it presently melts like wax before the fire or snow before the Sun 2 If he be provoked to anger he can make a sinful land to mourn by bringing upon them the punishment due to them for their sins he can make both things and persons melt Therefore fear to offend him this must be annexed to every branch of this description of God e. g. He is Jehovah the Lord of Hosts therefore fear him He makes the earth to melt and the inhabitants thereof to tremble therefore do you humble your selves before him 3 If all this will not work upon you yet consider he can drown you and make his floods to go over all the land as he did in Noahs time and as he doth in many Islands and other places at this day See before Chap. 8.8 4 If ye will not fear him for his Majesty and Power that appears on earth then look up to the heavens vers 6. and see his Wisdome and Power there in creating the several Regions of the air as so many stories one above another besides the variety of creatures which he hath on earth as so many Troops ready prest to do him service and his sending of the waters of the Sea upon the earth either by rain or inundation to punish it These all shew the Power and Glory of that God with whom we have to do and therefore should make us fear to offend him and speedily to make our peace with him The summe of all is this Hitherto ye have trusted in your own strength and priviledges and have set light by Gods Threatnings as if they had been but so many scar-crows but now consider O ye infirm and sinful dust and aâ—hes against whom do ye rebel against whom do ye thus harden your selves Is it not against the great and mighty God the Lord of Hoasts the Creator of all things whose Almighty power appears in that with a touch he can make the mighty and massy earth to melt and dissolve like wax before a mighty fire and fill it with such horror that all the inhabitants thereof shall mourn and make it as inhabitable as if it were drowned with a flood OBSERVATIONS 1 God is the Lord of Hoasts See before Amos 4. ult 2 He is an Almighty God See before Amos 4. ult Obs. 1. 3 If God do but touch the earth or its inhabitants in wrath they melt and mourn and fade away If he but touch Mountains Natural or Mountains Metaphorical there is no abiding 1 The earth Natural quakes at Gods displeasure the Rocks and Hills melt at his presence 2 Sam. 22.8 Psal. 18.7 and 144.5 6 7. The massy Mountains which no art or wit of man can move yet Gods bare presence how much more his wrathful presence makes them tremble as Mount Sinai did at the presence of the Lord Exod. 19.18 Iudg. 5.5 Iob 9.6 Psal 68.8 Hab. 3.10 2 The earth Metaphorical that is wicked men that live in the earth the guilt of their sins doth so daunt them that they are not able to stand in Gods presence Ezra 9. ult Adam when he had sinned hides himself from God and Cain runs from his presence Especially at the day of Judgement they will not be able to stand before Gods Tribunal Psal. 1.5 but will cry to Rocks and Mountains to hide them and shall be driven to utter desperation when they think of that dreadful sentence Go ye cursed yea when the Lord appears for his people here these Metaphorical Mountains shall be dissolved and meâ—â— like wax before the fire The Churches enemies are oft compared to Mountains Isa. 64.1 Zac. 4.7 1 Because Mountains are higher than other parts of the earth so are the wicked puft up with pride and think themselves higher than God himself and therefore they set their mouthes against the Heavens and blaspheme him Psal. 73.9 2 Mountains hinder us in our way 3 They are barren it is the low Valleys that are fruitful The Church being troubled with these Mountains seeks to remove them by that Omnipotent Engine of Prayer Isa. 64. 1 2. Oh that thou wouldest rend the Heavens and come down what then why the Mountains that is the Princes and Potentates of the world that now are puft up with success opposing and oppressing the people of God should melt at thy presence and vanish to nothing When God ariseth then the Dukes of Edom are amazed and trembling takes hold on the mighty ones Exod. 15.15 16. Hence 't is that the Church desires that God would arise for then his enemies should be scattered and those that hate him should flee before him and be driven away like smoak which the higher it riseth the more 't is scattered and melt like wax before the fire Psal. 68.1 2. The Sons of Zerviah may be too strong for David but not for the God of David If he do but touch these Mountains they vanish 'T is no trouble to us to breathe why God can with as great facility overthrow the Churches enemies one blast breath word or look from him undoes them Iob 4.9 10 11. By the blast of God they perish and by the breath of his nostrils are they consumed And if the Earth melt and tremble when God is angry how sad is the condition of hard-hearted sinners who are viler than the Earth and more insensible than the very senselesse and inanimate creatures yea worse than the very Devils themselves for they beleeve and tremble Iames 2.19 4. The Lord can turn our Land into a Sea and make our arrable sailable so that there shall be no dwelling in it but it shall rise up wholly as a flood and shall be drowned as by the flood of Egypt The water is naturally above the earth so that he can float it and flood it at his pleasure and can easily pull up his â—luces and let in the Sea upon us and bury us in one universal grave of waters Let us then fear to provoke him who hath Wind and Sea at command against us The Lord wonders that any should be so sottish as not to fear him upon this very account Ier. 5.22 Fear ye not mee saith the Lord who have placed the Sand for a bound to the Sea that it cannot pass q. d. Whom will ye fear if ye will
for weeding and the Soul for sifting It is a good sign of some great good doing when we have many adversaries and much opposition 1 Cor. 16.9 Standing pools gather mud There are many dregs in those Moabs that are at ease and are not emptied from vessel to vessel Ier. 48.11 I never knew any man kept long from corruption and putrefaction that was not especially at his first setting out salted and seasoned with many temptations and afflictions Be not therefore offended at them such Humiliations are the way to Exaltation and such trials if we sincerely patiently and perseveringly improve them our great glory Iob was more famous for his sufferings than Alexander or Caesar were for their Victories His tentations brought more honour to him than all his riches If Iob had been onely the richest man in the East in all probability we had never heard of him but that which honoured him so much as to have a whole book written in his praise was his Tentations and Victories his Conflicts and his Conquests These are via ad Regnum the very path way to piety and glory 2 Cor. 4.17 1 Pet. 1.7 Did the stone but know when it is hewn and squared that it is to fit it for a Kings house and service or did the timber but know when its knots are hewn off and it seasoned with wind and weather that it might become a Throne for some high and mighty Prince would it not rejoyce and glory And shall not we rejoyce in those Tentations and Afflictions which fit us for the service of the King of Kings See more about Tentation in that excellent Treatise of Mr. Bridge upon Temptations and upon Luke 22.32 Dr. Holdsworth on Iames 1.12 Mr. Bolton Comfort of afflâ—cted Conscience p. 564.591 B. Halls Balm of Gilead p. 101. D. Taylor on Contentment Dyke on Matth. 4.1 c. Sibelius Tom. 1. p. 1. and p. 139. Weemse 1 Vol. 1 Part. p. 297. c. Mr. Capel on Tentat per totum Mr. Meads Ser. on Eph. 5.15 Ward on Matth. 4.1 c. 2 The captivity and banishment of a people comes from God As all other evils of punishment so this amongst the rest comes from him It is he that commands Assyrians and Babylonians to lead us into Captivity Israel and Iudah had been long in Captivity to sin and Satan and therefore the Lord sent them seven times into Captivity This may befall Gods dear Elijahs and Daniels and such of whom the world is not worthy these may be driven from all and be forced to wander in Desarts and Mountains in Dens and Caves of the earth Heb. 11.37 38. This must make us dumb and silent since it is the Lord who is a God of judgement and knows what is better for us than we do for our selves Isa. 30.18 that doth it Wicked men cannot lead us into Captivity till God give the word of Command I will command the house of Israel to be sifted amongst all Nations This was in part fulfilled then but since their crucifying of Christ and rejecting the Lord of glory all the twelve Tribes have been tossed and scattered over all the world being hated and contemned of all Nations 3. The godly are Gods grain They are called his Wheat Matth. 3.12.13.30 The wicked are Chaff Cockle Wilde-oats Dross Psal. 119.119 Dregs Scum Filth vain light persons that have no weight nor worth no savouriness nor solidity in them and therefore they are called Chaff Psal. 1.4 which is blown away with every wind as good for nothing But the godly are Gods Wheat which is a substantial precious grain bringing great gain to the owner strengthning and delighting the hearts of those that feed on it Though it hang down the head and make no great shew outwardly yet within it is full of fine meal and flower Psal. 81. ult So the godly though they make no great shew outwardly yet they are all glorious within their beauty is an internal beauty which cannot be seen with bodily eyes Psal. 45.13 and though they be contemned by the prophane world yet are their persons Prayers and performances very precious in Gods eyes 2 Wheat is solid weighty stable and abides in the floor it is not tossed up and down with every wind as the Chaff is so the godly are rooted grounded and stablisht in the faith Col. 2.7 they are not tossed to and fro with every wind of doctrine as those Paleares homines of our times are but they are an everlasting foundation like stones that abide in the building and cannot be removed by any storms 3 VVheat must be thresht winnowed and ground to meal that it may be fit for food The godly are Gods Wheat in this sense also they must be thresht sifted and fanned with many tentations and afflictions yea they must be ground even to dust by the teeth of the wild beasts of the world that they may become pure Manchet as the Martyr said for their Masters service 4 VVheat when it is ripe is cut down and laid up safe in the barn and garner The chaff and refuse wee cast out of doors but our choyce grain we house so when Gods people are fit for Heaven God sends his Angels to gather his Wheat into his garner into heaven and happiness Mat. 13.30 4 Not one grain of Gods pure precious corn shall perish Chaff and Darnel Tares and Hypocrites shall fall and perish but not one corn of right grain shall perish eternally though they may goe into captivity and be afflicted outwardly as well as others as Ieremy Ezekiel Daniel Ezra Nehemiah Mordecai Hester Zerubbabel c. and others went all into captivity but the Lord was with them there so that they kept their garments pure and did shine like lights in the midst of an Idolatrous and perverse generation They dye in peace though Iosiah-like they fall in battel the Lord is a sanctuary to them in their captivity Ezek. 11.16 17. and makes them to be pitied of those that lead them captive Psa. 106.46 and gives them favour as he did Ioseph in the Prison Gen. 39.21 and Ieremy in Babylon Jer. 39.11 12. so that sifted and tempted they may and must be but totally and finally destroyed they can never be for they have Gods Almighty power to keep them Ioh. 10.28 they have Christ to pray for them his Spirit to seal them the seed of God abiding in them so that nothing can separate them from Christ as I have proved at large elsewhere VERSE 10. All the sinners of my people shall dye by the sword which say the evil shall not overtake nor prevent us THe Prophet having comforted Gods people against final perishing returns again to his Comminations against the obstinate lest they should presume and appropriate those Promises to themselves which belonged not to them where we have 1 A Judgement threatned viz. The Sword They shall dye by the sword that is some of them shall be actually
slaine the rest shall goe into captivity and banishment which is a civil death or which is worse they shall dye Gladio Spirituali saith Mercer by the sword of the Spirit being blinded and rejected of God so that they cannot repent But this though it be a truth yet not from this text 2 Here are the Persons upon whom this Judgement shall fall and those are Sinners all the sinners that are impenitent Idolatrous presumptuous sinners especially Idolaters those sinners with a witness and such was the body and bulk of this people All those be they high or low superiours or inferiours first or last they shall fall by the sword since they will not beleeve Gods Word they shall feel his Rod. Obj. But we are the Lords People by external profession by Covenant and by visible Adoption A. Be it so yet all the sinners of my people by profession since they contemn the counsel of my Prophets and persist in their loose conversation shall perish in their sin 3 Here is a further Character of them or another brand set upon them whereby they may be known and that is their security and incredulity in sleighting and contemning both God and his threatnings They say the evil shall not overtake nor prevent us See how diametrically opposite they are to God The Lord sayes the evil of punishment shall come upon them They say the contrary This evil and calamity shall not come upon us at least It shall not overtake us or antâ—cipate and prevent us that is either it shall not come or it shall not come in our dayes but when we are dead and gone or if it doe come yet it shall not come upon us it shall not come neer us to surprize us They thought themselves priviledged from such perils and that they should never seize on them But what saith the Lord to all this why he cannot bear with such high and horrid contempt of him and his Word and therefore he tells them plainly that all those incorrigible and incurable Sinners should fall by the sword since they say This evil shall not overtake us therefore it shall overtake them and destroy them OBSERVATIONS 1 Carnal security ends in misery When once men begin to put the evil day farre from them and sing a Requiem to their Souls then comes sudden and swift destruction Isa. 28.15 17 18. Ier. 2.35 5.11 12 13. there we have their security and Vers. 14 15 16 17. the punishment follows So Mat. 24.48 49. see their security and vers 50 51. the punishment follows When people are secure and incredulous and will not hear they shall be made to feel the truth of the Threatnings as Lots Sons-in-law that would not beleeve were burnt to ashes Gen. 19.14 yet the world abounds with such tell the Idolater the Oppressor the Fornicator c. of Judgements ready to seize upon them and they are ready to mock and say Let the day of the Lord come that we may see it Isa. 5.19 Ier. 17.15 so they shall to their sorrow Deut. 29.19 20. Amos 5.18 2 No priviledge can preserve an impenitent Idolatrous people from ruine No though they be my people yet if my people will not walk in my wayes but will rebel against me even the sinners of my people shall dye by the sword But of this oft before VERSE 11. In that day I will raise up the Tabernacle of David that is fallen and close up the breaches thereof and I will raise up his ruines and I will build it as in the dayes of old WEE are now come to the Third and last general part of this Chapter and that is consolatory containing many precious Promises concerning the Kingdom of Christ and the restauration and inlargement of the Church in the dayes of the Messiah The Prophet before had been Minatory terrifying them with many dreadful comminations of desolation and utter ruine for their Apostasie and rebellion but now that his Sun might not set in a Cloud hee concludes all with most sweet Evangelical consolations for the refreshing of the remnant of the Elect under those sad Calamities which for many years they lay under To this end he assures them that though all at present were in confusion and the house of David lay in the dust yet the Lord who usually brings lâ—ght out of darkness and comfort out of discomfort would in the conclusion restore the Kingdom unto Israel and make up all their losses in a better kind with spiritual blessings And this was the frequent practice of the Prophets to intermixe comforts with their Threatnings the very first Judgment that was pronounced against fallen man was allayed with a Promise presently annexed 1 They used to awaken and humble their Hearers with terrours and threatnings and then to raise them up again with consolations especially with the promises of the Messiah who was the salvation and consolation of Israel yea the joy and desire of all Nations Hag. 2.8 in whom all the Promises were ratified and confirmed 2 Cor. 1.20 Both Israel and Iudah were falling into a very forlorn scattered sad condition the Prophet therefore to keep the godly amongst them from sinking into utter despair comforts them with this that in the midst of judgement God would remember mercy being ever mindful of his Covenant and though he punisht them for their transgressions yet in due time he would send the Messiah with healing under his wings mongst them Some goe about to confine this glorious Prophesie to Hezekiahs time when Senacherib and his Host was slain Others refer it to the times when Iudah returned out of their Babylonish Captivity in the reign of Cyrus King of Persia when they repaired the ruines of Ierusalem But the text is clear against this for those were but poor sleight slender restaurations comparatively with this For 1. but a remnant came out of the Babylonish Captivity and those poor and low and farre fewer of Israel returned out of Assyria But the restauration here spoken of is most ample and glorious as appears by those high and Hyperbolical expressions of possessing all Nations and the Mountains dropping wine and the Hills running with Milk and Honey and all Israel returning out of Captivity It is therefore confest by all even by some of the Iewes themselves that these Promises have relation to Christ and should be fulfilled in Gospel-times according to that Apostolical allegation and interpretation of this very Text by Saint Iames in the Synod at Ierusalem Acts 15.16 17. After this I will return and build again the Tabernacle of David which is fallen down that is the Church of God in which Christ the Son of David should dwell and reign it should be repaired and restored by the Messias and I will build again the ruines thereof viz. by planting in it the beleeving Iewes and bringing in the Gentiles as living stones in the stead of the unbeleeving Jewes That the residue of men may seek the Lord that is
not only the Iewes but all other Nations The Apostle Iames following the Septuagint speaketh the same sense though not the very same words The Prophet saith the Gentiles shall be called and he instanceth in the residue of Edom but Iames here speaks more generally and saith all the Gentiles which includes Edom shall seek after the Lord. In these five last Verses of this Chapter we have a notable Prophesie of glorious things to come and a cluster of precious Promises no lesse than five 1 Here is a Promise of the restauration of Davids Kingdome 2 Of the calling of the Gentiles 3 Of the abundance of Spiritual gifts which should be in Christs Kingdom typisied by the abundance of Corn and Wine 4 Of the gathering of the Captives from banishment into the Kingdom of Christ. 5 Of protection from their enemies and perpetual habitation in their own Land VERSE 11. In that day will I raise up the Tabernacle of David that is fallen c. THis general Promise is pregnant and contains many particular branches within it 1 The Lord promiseth that he will build up the Tabernacle of David which is fallen 2 He will close up the breaches thereof 3 He will raise up his ruines 4 He will build it as in the dayes of old 5 Here is the Time when all these glorious things shall bee accomplished and that is In illo die In that day viz. in that glorious day of the Gospel when Christ the Son of righteousness should come into the world In that day of Salvation in that day of Light and Grace when the substance should come and the shadowes be gone in those glorious Gospel-times should this glorious restauration and reparation of the house of David come by Christ Or in that day say some of Israels deep distresse and sad Captivity will I arise and raise them out of the dust That Christ should come in the flesh the Prophets had assured them but of the punctual day and year when he should come they were uncertain and therefore the Prophets made diligent search as farre as they might with sobriety into this Mystery 1 Pet. 1.11 this made them speak so modestly and generally In that day or in that time for it is an usual Hebraism to put a day indefinitly for time as Hos. 2.21 Ioel 3.1 which was fore-told by the Prophets Gen. 49.10 Isa. 11.1 Dan. 9.24 and appointed by God when the fulnesse of time should come Gal. 4.4 then would the Lord raise up the Tabernacle of David which was fallen q. d. In the dayes of the Messiah I will restore the Kingdom of David and make that which was before a temporal and mutable Kingdome to become a Spiritual and eternal Kingdom and let this Rule be remembred once for all That these promises of temporal blessings must be understood Spiritually they must not be taken literally for the setting up of any earthly external pompous Kingdome in the Posterity of David such a one as the Iewes look for Acts 1.6 and the Millenarians fancy to themselves who take this Text in the Letter for building of fine Houses and plenty of Corn and Wine and delighting themselves with the Quintessence of the Creature whereas it is usual with the Prophets in the Old Testament to shadow forth Spiritual blessings by Temporal things and this the Lord did the better to work upon the Iewes who were a carnal rude rugged people and not so easily wrought upon by Spiritual blessings as by Temporal and visible ones so that as the Legal threatnings were usually of Temporal Judgements though they comprehended Spiritual ones also Deut. 28.16 17 18 c. so the Promises under the Law were usually of Temporal blessings though they included Spiritual ones also But the Gospel proclaims Spiritual mercies which are more noble and divine for though peace and plenty are the Concomitants of the Gospel yet these are poor uncertaine things compared with Covenant-Mercies which are called sure Mercies Isa. 55.3 Besides Christs Kingdome is not of this world his Kingdome is not meat and drink Rom. 14.17 but it is a Spiritual kingdome and so must be taken here This Kingdome Christ will restore when he shall gather his Church out of Iewes and Gentiles in which Church there shall bee greater glory than ever David or Solomon had though in respect of outward splendor it be lesse yet in respect of inward glory it shall excel Hag. 2.9 Let us take the Text in the Letter and see what absurdities will follow 1 If you take this building of the Tabernacle of David for a restoring of the Kingdome of Israel to its former pomp and power and for the subduing of Edom and other Nations by the Sword and that they should never be rooted out of their owne Land c. See how all these things are contradicted For 1 When they returned out of Babylonish Captivity they had indeed a Kingdome but it was a poor torn contemptible one 2 They were so farre from reigning over Edom and the other Nations that they were Tributary a long time to the Medes and Persians to the Aegyptians and Syrians and at last were brought under the Roman yoke Herod the Asclonite tyrannizing over them even when Christ was born and at last for rejecting Christ and Crucifying the Lord of Glory their City and Temple was destroyed and themselves despersed like Vagabonds over the whole World and so have continued this sixteen hundred years so that literally this Text was never yet fulfilled nor ever will be whatever vaine men may fancy But let us take the words in a Spiritual sense in reference to Christ who hath indeed repaired the ruines of the House of David by sending his Apostles to preach the Gospel thorow the world and to gather Iewes and Gentiles into the unity of his Church and so erecting to himself an everlasting Kingdome according to that of the Angel Gabriel Luke 1.32 33. He shall be great and he shall be called the Son of the most high and he shall sit upon the throne of his father David and he shall reign over the house of Jacob for ever These words are an excellent Comment upon the text The Lord shall give him the throne of his father David that is Christ shall have a Spiritual Kingdome over his Church whereof Davids worldly Kingdome was a Type and he shall be a Spiritual King over the spiritual house of Iacob for ever Thus you see it is a Spiritual raising up of the decayed Tabernacle of Iacob and not any Temporal one that is here spoken of and this Spiritual sense St. Iames confirms in the fore-mentioned place Acts 15.7 13. to 17. where he proves the conversion of the Gentiles by the preaching of the Gospel from this very text in Amos and this will better appear when we come to ver 12. Now whether shall we beleeve Saint Iames who saith that this text in Amos relates to Christ and to the conversion
the Church Militant here and in the Church Triumphant hereafter 2 They shall have establishment They shall be no more pulled up out of their Land This cannot be understood literally for the Jews did not abide in their own Land for ever 1. Before Christs time when they returned out of Babylon 't was but a small number that returned to their own Land and those abode not long there neither 2. They were so far from ruling over all Nations that they were tributary to them 3. Their bounds were much straitned 4. When the Jews shall be called yet I think no sober man will say they shall no more be pulled up out of their own Land but shall abide there for ever as the letter of the Text imports I know that for ever is oft in Scripture put for an age or for a long time but the Millenaries take it here in the letter at least for their thousand years reign but without any ground But take the words spiritually as alluding to Christs Kingdome in Gospel-times and then all these Promises are abundantly fulfilled though not specifically in the same kind yet Valore in spirituals which are of far greater value than if they had been Lords of the East and West Indies besides the bounds of the Church are very much enlarged by the Gospel So that I shall with the best Divines take the words in a spiritual sense for the perseverance of the Saints such as are true Members of Christs Church shall never fall away none shall pull them from Christ or separate them from his love Christ will so settle his Church upon earth that it shall never be rooted up by the violence of men nor be prevailed against by the gates of Hell 3. Here is the confirmation of all this saith the Lord thy God He is Thy God in Covenant reconciled to thee in Christ ready to give thee all things needful for life and godliness 'T is he that hath promised who cannot lye nor deceive and therefore thou mayest safely build upon his word OBSERVATIONS 1. The Elect shall never totally and finally perish Christ will build his Church and if he be the builder who shall hinder him Mat. 16.18 and 24.24 The Elect are Trees well rooted the planting of the Lord that he may be glorified in them Isa. 61.3 Though they may fall foully yet never finally they were never real Saints that fall away totally and finally Such as go out from us were never truly of us They that are truly ingrafted into Christ no enemies visible or invisible shall ever prevail against them 'T is true the Potentates and Tyrants of the world have been in all ages heaving at this Stone but it hath crusht them all to peeces Zach. 12.3 Christ hath alwaies had a Church a little Flock a Remnant to serve him and ever will have in despight of all opposition As I have shewed at large elsewhere 2. God will faithâ—ully perform what ever hee hath promised to his people As all the Threatnings shall certainly fall on the heads of the wicked so all the Promises shall first or last be made good to the righteous 'T is God who cannot lye that hath said it and therefore he will certainly do it Homesius denuo enervatus DR Homes Chiliastarum ille Achilles that Sword and Buckler that great Millenarian Champion which hath printed a whole Book in folio of ten shillings price to my cost I speak it for I never paid so dear for so much waste-paper and a great nothing in a Jugling-box in defence of that fancy Amongst one and fifty Proofs taken out of the Old Testament for the confirmation of his Tenet hee produceth this of Amos 9.11 12 13 14 15. for one you see how directly he comes in my way otherwise I had not stirred one step nor indeavoured in the least any confutation of the Doctors Folio which doth sufficiently shew its own folly without a Confuter 'T is like a Puppet stuft with Bumbaste in which there is neither life nor spirit I have read of one that wrote a whole Sheet in the praise of a Louse that indeed is an Ens a living creature But I never read nor heard of any that ever spent so many Sheets in Folio about this fancy and Chimaera Chimaerissima before What Luther said of the Monks is true of the Millenaries Sicut Monastica religio nihil videt in Scripturis nisi cucullos Ira Millenarii nihil vident in Scripturis nisi Phantasias Corrupt heads and corrupt hearts pick corrupt notions and impure senses out of the pure word of God Many in our daies instead of solid food do fill and feed themselves with golden dreams and so resemble him that made the golden Legend who is said to be a man Plumbei oris ferrei cordis avei frontis 'T is said of the Popish Priests that they plead stoutly for Extream Unction Ut ipsi evadant Unctiores that they may the better lick their own fingers I hope the Doctor had no aspiring thoughts when he writ those High-flown-notions but when I shall have shewed you how unlike Dr. Homes in 1651. was to Dr. Homes in 1641. we may well say there was some what of self at the bottome Quest. But what doth Dr. Homes think of such men A. He tells you in the year 1641. That for a man deliberately and to please a Party to wrest the sacred Word of God is indirect blasphemy and St. Austin calls it Heresie Haereticus est qui alicujus temporalis commodi causà maximè gloriae principatûs falsas opiniones aeut gignit aut sequitur I doubt we have too many such Augustinian Hereticks still This of the Man let us now to the Matter This text in Amos saith Dr. Homes will prove for to that end he cites it that all the Saints departed shall rise and reigne with Christ a thousand years here upon earth in a wonderful visible spiritual glorious manner drinking Wine and enjoying the Quintessence of the Creatures c. Now how this text should prove such a Tenet I must confess my dimme eyes cannot discern But the Doctor who can see as farre into a Milstone as another man will clear it up But first lest we should think the Doctor to be singular in this opinion he tells you that the great Mercer and judicious Calvin on the place concur with him in the main at least in this point which how true besides what I have already produced before in the Commentary I come now to examine For Mercer on the place of all Commentators I find him most inclining yea peremptory for a Spiritual sense in all these five Verses How oft doth he cry Haec non ad literam non ad literam sed Spiritualiter spiritualiter spiritualiter sunt accipeanda Where is now the Doctors corporal pleasant external reigning By his abusing this learned Author we may guess at the rest for no better doth
he deal with Calvin Hear how expresly he speaks against the Doctors opinion Quod hic dicitur de tritici et vini abundantia debet exponi pro natura regni Christi ergo quia spirituale est regnum Christi sufficiat etiam nobis affluere spiritualibus bonis Et Iudaei quos Dominus sibi residuos reservarit contenti fuerunt illâ spirituali abundantiâ Siquis objiciat Prophetam hic non Allegoricè loqui responsio facilis est â—empe hunc morem passim receptum esse in Scripturâ ut faelicitas sub commodis praesentis vitae terrenis benedictionibus quasi pingatur ante oculos nostros praesertim hoc observare in Prophetis licet quia stylum accommodabant ad captum rudis infirmi populi What could be spoken more from this text against the Doctors opinion and yet the Doctor still tells us that he mainly contends for a literal sense and for a Corporal bringing back of the ten Tribes into their own country But a greater than Doctor Homes is of another judgement it is the learned Doctor Rivet glossing on Amos 9.13 thus he saith Harum promissionum minima pars ad temporalia referri debet ut ex iis assurgamus ad spiritualia plera etiam non impleri perfectè in hac vitâ teneamus sed coelestem beatitudinem respicere quomodo quando excellentius est quod promittitur regni Christi civibus praestandum quà m unquam temporaliter fuit praestitum necessarium est ut de bonis spiritualibus accipiatur per Christum donandis c. ubi plura But to put all out of controversie St. Iames citing Amos 9.11 12. interprets them Spiritually and proves the calling and conversion of the Gentiles in the Apostolical times from them as I have shewed before Acts 15.7 to 17. now whether shall we beleeve the Apostle Iames that interprets these words Spiritually or Doctor Homes who mainly contends for a literal sense 2 Daâ—â— non concesso giving but not granting what the Doctor saith suppose all these promises were to be taken literally for temporal blessings yet how doth it follow hence that Christ shall reign with the Saints on earth in a visible manner a thousand years Let any one read over all these five Verses and put to any one of them singly or to all conjunctly ergo Christ shall reign with the Saints a thousand years here on earth and see if he can forbear smiling at such gross Non-sequiturs which agree like Harp and Harrow Lastly the Doctor in the close of all challengeth all the Men and Books in the World to shew when ever these promises were yet fulfilled When saith this self-conceited Doctor were all the wast Cities re-built the breaches made up when was there ever yet all spiritual and all outward prosperity in the Church When dâ—d the Mountains ever run VVine or the Hills ever melt into Oyl and Milk and Honey and when were all these enjoyments perpetuated Ans. If you take the Promises spiritually St. Iames hath told us they were fulfilled in the Apostles dayes if you take them literally they never were nor ever will be fulfilled who ever looks for a sinless sorrowless deathless condition as the Doctor dream of in this world when the Mountains shall run Wine c. none but grosse Fanaticks will fancy such fables I am even tired with mentioning them Obj. But if this text in Amos will not prove the point yet the Doctor hath one prime place which will prove it terminis terminantibus and that is Revel 20.4 5 6. Answ. Doctor Homes shall confute Doctor Homes Doctor Nathaniel Homes 1641. shall confute dreaming Dr. Homes 1651. the greatest Antimillenarian could hardly say more against them than he did then when the opinion was not in fashion But he may say as a loose Bishop did sometimes Nunc aliud tempus alii pro tempore mores But hear what he sayes in his Set. on 2 Pet. 3.13 p. 4. to 7. preacht before the Parliament 1641. where he strongly asserts the excellency of the Presbyterian Government p. 29.38 c. I mention this only lest he should face about again but I think his Rump is broken c. Our Divines saith he commonly called Millenaries would understand this text of Peter of the Martyrs reigning a thousand years on earth before they be taken up soul and body into heaven but these are as wide as earth from Heaven Of innumerable particulars which might be alleadged let us at this time be content with some touches on that leading place Revel 20.4 c. 1. The text tells us saith he that it is their Souls shall reign and not their Bodies and by a thousand years is meant an eternity of felicity and reigning in heaven Then he cites Parcus on Rev. 20. against them and perswades his Reader to read that Learned man on that point Then he takes off their objections and at last tells us that Papias the first Author of this opinion was a credulous man and apt to receive fables for verities I wish D. H. were not too like him You see by this time what little credence is to be given to this Weather-cock than can turn and turn but never crow But what talk I of D. H. when I find learned Sir Henry Vane in eadem haeresi in his vain peece of Learned Non-sense to favour this opinion I may say of that Cloudy Book with better reason what one said of Persius Si non vis intelligt debes negligi Truth loves not clouds and corners it is error that is lucifugus and fears the light I shall be brief remembring that of Cyprian Brevitas controversiarum legentibus plurimum prodest dum non intellectum legentis seipsum liber longior spargit sed subtil'ore compendio id quod legitur tenax memoria custodit Sir Henry Vane in his Mystery of Godlinesse ch 25. tells us that when this thousand years are come Magistracy and Visible VVorship and forms of Christian Religion c. shall be destroyed c. Those places which point expresly at the Day of Judgment he wracks and wrests to prove his thousand years reign as Acts 3.19 20 21. 17.31 1 Thes. 4.16 1 Cor. 6.2 3. Q. But when doth Sir Henry say that this thousand years reign shall begin A. So far as I can gather from him this thousand years reign of Christ on earth shall begin in the seventh thousand year of the world viz. about 440. years hence Wisely done S. H. to set a longer time than most of this way doe that so he may not be laught at for his vain calculation whilst he liveth But that I may not wrong him for he hath wronged himself too much already take his own Words ch 26 p. 418 428. The Generall assembly of the first born are to continue and abide for a thousand years in the exercise of this immortal incorruptible bodâ—ly life here in this world keeping
the true Sabbath of rest unto the Lord in that seventh part of the time of the worlds duration All worldly strength wâ—sdome power shall then as the walls of Jericho fall flat before Iesus the true Joshua and these true Israelites as having been by them compassed about six dayes and now on the seventh a thousand years being with the Lord as one day 2 Pet. 3.8 making way for the end mentioned 1 Cor. 15.24 so that now men may know when the Day of Judgement shall be viz. about four hundred and forty years hence But how doth Sir H. prove all these high-flown Notions why ipse dixit he that never erred sayes it witness our self at W. It will be the wisdome of those in authority speedily to suppress such real Fanatical opinions else Hae nugae seria fient These trifles may become troubles If any shall take offence at my plaineness against these loose Principles I shall answer with Bernard Malo in me murmur hominum quam in Deum bonum est mihi si Deus me utatur pro clypeo FINIS A Table of the Principal things contained in this Commentary A. Pages AFflictions come from God 517 518 552 and lead to God 371 Angels their Office 517 Apathy condemned 327 Application necessary 108 308 Assurance attainable 208 Almes how to be given 43. Motives to it 31 32. Gavils answered 37 c. B. BEauty is vanity 499 Beggars lusty not to be releeved 51 52 Beleeve we are slow to it 337 Bethel what it was 21 Bribery base 12. 190 Burial decent a mercy 344 Burnt-offerings what they were 231 C. Carmel what it was 523 Carnal confidence vain 295 Carnal security dangerous 303 304 Children fare the worse for wicked Parents 16 17 Churches how holy 25 Church Musick a Novelty 314 Church must be dear to us our love to it rewarded 327 Cities ruined by Sin 100 299 Come every wicked man hath his come 13. and good men should have their come ibid. Company of the wicked to bee shunned 24 Conversion the end of correction 65 Consideration how necessary 298 299 Covetous men are carnal 468 469 Creature is vanity 356. How to improve it to Gods glory 536 Curiosity to be shunned 503 D. DArkness what it signifies 217 224 Decrees of God abide 340 Despair the wicked doe so 347 Drinking put for feasting 8 Duties daily to be practised 29 E. ELection free 568 Englands Mercies 67 Epicurism vile 308 Evil shun it 204 205 Examples of Saints abused 317 Examples of great men when wicked do much hurt 10 Extremity Gods people oft brought to it 373 F. FAmine a sad Iudgement 61 62. what Sins bring it 62. famine of the Word most sad 489 Feasting when unlawful 322 323 Family-duties to be set up 30. false Prophets enemies to the true Chap. 7.10 Obs. 1 Fear proper to wicked men 19 Few are saved 569 Flying will not avail the wicked 518 521 523 222 223 Free-will we have lost 105 153 Fruit lost by sin 80 G. GAtes how used 179 180 God is Omnipotent 125 585 fear him 125 127. a fix fold comfort in it 126 127 He is Omniscient 11 12 189 He is just 384. hee is most High 135 136. most Holy 15. Good 204 Patient 353 Lord of Hosts 137 337. Hee is the saddest enemy 524 525. if he be against us all is against us 148. his special presence the glory of a place 205. Hee is merciful 100 108 Gilgal what it is 22 26 Gods Worship wearisome to wicked men 464 465 Godly vilified 469. they are Gods graine 552 Good things must be often pressed 209 Good intentions no warrant for evil actions 27 Godly not seditious but peaceable proved at large Chap. 7. Vers. 10. Obs. 4. H. Hâ—rdened Sinners are incurable 65 66 100 101 Heart searcht by God 127 128 130 Holy Ghost is God 120 Hope upholds us 211 Humiliation goes before consolation 564 Hypocrites are Ceremonious their service no service 57 67 347 I. Idolatry brings Iudgements 74. it is a great Sin 502. it is a flesh-pleasing sin 59. it is very dangerous 253 254 458 Jehovah what it notes 136 Ingratitude vile 295 Instruments God wants not to doe his work 8 Ironies lawful 24 Mr. Jones his bounty 47 Judicial Astrology vile 72 73 Judgements seldome goe alone 340. they usually begin at Gods house 514. wee are slow to beleeve them 15. God hath variety of them 74 75 78 79 302. they are gradual ch 7. v. 8 Judgements on others must make us fear 298 299 The Iudgement of God differs from mans judgement 503 Justice God delights in it 239 how it must be performed 240 when perverted it is a crying sin 353 354 Ivory much used by the Iewes 306 307 Judge our selves we must 346 L. LEven how used 55 Legal Promises adumbrate Spiritual Blessings 559 Lesser Iudgements contemned make way for greater 107 Life Spiritual its excellency 158 468 Luxury breeds cruelty 323 M. MAtter 's of moment must bee marked 350 Mercy to the poor our duty 31 c. at large Mercies abused provoke wrath 26 Mercy and Iudgement mixt 546 Mirth of the wicked turned to mourning 331 Ministery is searching 133 322 Ministers must persevere in their Ministery 452. they must preach plainly 253. they must be prudent 371 Mockers how vile 218 219 Moloch what it was 247 248 Mountains melt when God is angry 530. They are mercies to the world 118 119 Musick abused unlawful 235 310 O. OBedience qualifications of it 58 59 Oppressors rich men many times are such 12 Oppressors of others shall be opprest themselves 15 16 P. Patience in calamities necessary 200 201 346 Perseverance necessary 553 578 Parity of sin brings parity of suffering 83 Persecution dangerous 328 Pestilence comes from God 84. what sins bring it 84 85. a sad Iudgement 86. whether wee may fly from it 87 88. Good men may dye of it 89 Piety brings plenty 574 Places debased by sin 25. shun Idolatrous places 160 Pleasures carnal costly 321 Plots broken by God 128 Poverty the causes of it to be shunned 53 Plaine Preachers disliked c 7 13 Prayer our daily practice 29. it is powerful 109 374. when Argumentative 372. persevere in it 377. short prayer if fervent may prevaile much 378 Praises due to God 58. 357 Preach none may without a Call 8. Preaching to be preferned before Miracles 97 98. it is the Souls food 487. contempt of it brings a famine 488 Priviledges cannot keep off Iudgments 294 337 Presence of God the glory of a place 205 Progenitors though pious cannot avail an impious people 541 Providence governs all 99 100 Proverbial speeches commendable 353 Prudence three-fold 192. Pious men are prudent 196. which appears in eight particulars 197 198 Q. QUakers how vile 57 58 131 Questions how useful 245 R. RAine falls by appointment 71. want of it a Iudgement 70 71 A Remnant saved 547 Relicks of Saints vain 345 Repentance difficult 75. its excellency 113 116
Reproofes belong to great men as well as others 5 9 10. Reproof when hated aggravates sin 181 Retaliation used by God 16 64 65 186 360 Rhetorick in Scripture 293 Righteousness to bee practised 30 Ripe when a people are for ruine 16 Rulers are the Head of a Land 515 516 S. SAcrifices without obedience odious to God 227 229 230 234 Security brings misery 294 555 Self-judging necessary 115 Seek God how that must be done 155 156 A Sensual life odious 307 Sifted Gods Church is many ways 549 Silence when a point of prudence 198 199 Seven how used 187 Silver avayls not in a day of trouble 19 Singing of Psalmes its excellency 316. How to sing 317 Sins of omission dangerous 214 Sin and punishment are inseparable 15. It makes war between God and a people 379. It robs us of our comforts 94. It ruines places 100. It is an evil thing 210. Continuance in it dangerous 190. It must be hated 210. When ripe it ruines men 439 440 545. and ends in sorrow 472. It is bitter 484. and makes the earth to groan 475 Smelling what it notes 228 Superstition to be auoyded 29 Swearing when lawful 15. 336 Sympathize we must with Gods people 143 314 315 371 T. TEntations useful 552 Ten how used 339 Our Times in Gods hand 332. What use to make of it 333. Travelling take heed of it 160. Thoughts known to God 122 127 131. Uses of it 132. Comforts from it 134 Tythes due 23 V. UNiversality in sin brings universality in suffering 359 Unmercifulness a great sin 31 466 Unrighteous dealing sinful 466 W. War sent for sin 90. See seventeen sins which bring it 92. it is sad 380 Wheat how the godly are like it 553 Warning God gives 108 295 Will-worship sinful 29 256 503 Willing we must be in Gods Service 58 Wicked men are like beasts 10. they are the Pests of a place 19. they grow worse and worse 26 27. they are fearful 518. God records their wickedness 473 Winds a blessing 119 120 121 Woe what it signifies 291. Ministers must sometimes denounce woes 294 Word of God is Critical 356 Worldly men are industrious for the world 465 468 Y. YOung men cut off for sin 93 A Table of the Texts explained Pages GEn. 7.19 118 Deut. 24.19 20. 388 Iosh. 14.12 208 Iudg. 9.13 227 1 Sam. 4.18 315 1 Chron. 22.8 91 Iob. 1. ult 346 23.10 134 23.12 487 Psal. 31.15 332 62.1 346 91.10 89 106.7 16 110.3 58 139.7 to 13. 521 222 Prov. 4.14 25 24.16 505 25.3 129 Eccles. 11.1 2. 49.50 Isa 1.5 107 5.1 353 9.17 93 38.1 224 40.15 16 17. 536 537 46.6 321 Ier. 5.1 6 7 5.22 531 5.24 71 16.5 330 Ezek. 42. ult 205 Dan. 9.23 185 Micha 6.8 45 Hag. 2.9 565 Mat. 23.37 106 Luke 6.30 51 6.38 34 16. ult 97 19.8 32 Rom. 5.7 34 12.9 210 1 Cor. 9.19 20. 6 2 Cor. 9.10 36 37 Gal. 1.6 6 Colos. 3.12 48 1 Tim. 6.19 36 Iames 2.19 66 Philem. 2. 29 30 2 Pet. 1.19 97 Revel 14.8 329 Questions Resolved 1 IN what Cases a man may seek to please men p. 6 2 Whether Churches be holier than other places p. 25 3 Whether good intentions bee a sufficient warrant for evil actions p. 27 28 4 Whether wandring Beggers may be releeved p. 52 5 Whether Judicial-Astrology be unlawful p. 72 73 6 Whether a man may fly in time of Pestilence p. 87 7 Whether a godly man may dye of the Plague p. 89 8 Whether wee may use the name of Munday Tuesday c. p. 168 9 Whether costly Oyntments may be used by any p. 305 306 10 When Musick is unlawful p. 310 311 c. 11 Whether Relicks of Saints may be worshipped p. 345 12 Whether we may rejoyce in the destruction of the wicked p. 142 13 Whether Inclosures are lawful p. 461 14 Whether VVeek-day Lectures be lawful p. 466. 497 15 VVhether men may swear by Idols p. 503 16 VVhether Rulers may be called the Heads of a Land p. 516 Courteous Reader these Books are printed for and sold by Henry Mortlock at the sign of the Phoenix in Pauls Church-yard near the Little North-door Folioes A Commentary upon the whole Epistle of Paul to the Ephesians wherein the text is learnedly and fruitfully opened with a Logical Analysis spiritual and holy Observations Confutation of Arminianism and Popery By Mr. Paul Bain A Commentary on the Proverbs Ecclesiastes Canticles and the Major Prophets By Iohn Trap M. A. Quariose An Exposition of the Prophecy of Ezekiel By William Green-hil Some Sermons preached upon several occasions By Peter Sterry A way to Zion sought out and found for Beleevers to walk in By Daniel King Preacher of the VVord near Coventry Funebria Florae or The Down-fall of May-Games By Tho. Hall B. D. and Pastor of Kings-Norton in Worcestershire The loathsomness of long Hair or A Treatise wherein you have the Question stated many Arguments against it produced and the most material arguments for it refelled and answered with an Appendix against Painting Spots naked Breasts c. by the same Author Samue in Sackcloth or a Sermon assaying to restraine our bitter Animosities and commending a spirit of moderation and right constitution of Soul and behaviour towards our Brethren upon 1 Sam. 15.35 Large Octavoes A Treatise of the Divine Promises in five Books In the first A general Description of their Nature Kinds Excellency Right Use Properties and the Persons to whom they belong In the four last A Declaration of the Covenant it self the bundle and body of all the Promises and the special Promises likewise which concern a mans self or others both temporal spiritual and eternal By Edw. Leigh M. A. of Magdalen-Hall in Oxford The Hypocrites Ladder or Looking-glass or a Discourse of the dangerous and destructive nature of Hypocrisie the reigning and provoking sin of this age wherein is shewed how farre the Hypocrite or formal Professor may goe towards Heaven yet utterly perish by three Ladders of sixty steps of his Ascending By Iohn Sheffield Minister of the Word at Swithins London An Improvement of the Sea upon the nine Nautical Verses in the 107. Psalm wherein among other things you have a very full and delightful Description of all those many various and multitudinous Objects which they behold in their Travels through the Lords Creation both on Sea in Sea and on Land viz. All sorts and kinds of Fish Fowl and Beasts whether wilde or tame all sorts of Trees and Fruit all sorts of People Cities Towns and Countries By Daniel Pell Preacher of the VVord A Cavear against Seducers in a Sermon preached by Richard Stand-fast Rector of Christ-Church in Bristol Together with the Blind mans Meditations by the same Author A Treatise of Divine Meditation by that faithful Servant of Jesus Christ Iohn Ball late Minister of the Gospel at Whitmore in Stafford-shire published by Mr. Simeon Ash preacher of the Gospel at Austins London Shimgnu audita