Emphatically sets a Woe upon their heads Woe to them that are at ease in Sion 3. Gods Ministers must denounce Woes against the wicked As they must proclaim promises to the penitent so they must denounce judgements against the obstinate They must make a difference to some they must shew lenity and to others severity Iude 22 23. What dreadful woes do all the Prophets denounce against impenitent sinners Christ who was love it self and in whom there was no gall nor guile yet how many dreadful woes did he denounce against the hypocritical Pharisees even eight woes together Mat. 23.13 14 15 16 23 25 27 29. If men will be so bold as to proclaim their wickednesse Ministers must be so bold as to proclaim their woes 4. Woe and sorrow is the portion of secure sinners Both Legal woes and Evangelical woes temporal spiritual and eternal woes The Law cryes Woe to such sinners and so doth the Gospel but Gospel-woes are the sadder of the two for if the Law say woe to us yet the Gospel may say mercy to us but if the Gospel say woe to us where shall we finde mercy 'T is true sinners may laugh and be merry in the acting of sin but woe and weeping is in the conclusion Luk. 6.25 The end is death Rom. 6.21 As all the promises of Grace and Mercy hang over the heads of the godly and drop blessings upon them which way soever they go so clouds of wrath hang over the heads of the wicked dropping judgements upon them even in their highest prosperity when they think themselves most free from misery The mirth of every secure sinner that goes singing to hell is no better than madnesse for where security goes before destruction ever follows When men cry Peace Peace then comes sudden and swift destruction Luk. 12.19 20. 1 Thes. 5.3 Secure Laish became a booty to its enemies Iudg. 18.27 Carelesse Ethiopians shall be made afraid Ezek. 30.9 And carelesse Daughters shall be troubled Isa. 32.9 10 11. God is much displeased with a people when the fire of his wrath shall beset them round about and yet they remain unhumbled and insensible Isa. 22.12 13. and 42. ult 5. God usually fore-warns us of woe before hee sends woe Hee first cuts men down with the sword of his mouth before he cuts them off with the sword of his hand Hee delights not to take sinners at an advantage but loves to exercise his patience towards them that they might repent as wee see in both the destructions of Ierusalem the one by the Caldeans which was fore-told by the Prophets and the other by the Romans which was fore-told by Christ. But of this at large elsewhere 6. Carnal Confidence ruines a Land When men forsake God and trust in men and mountains in Kings and Kingdomes in Guards and Garrisons both they and their creature-confidences shall perish for as there is no policy so there is no power or fortifications that can defend us against God Prov. 21.30 31. Use means wee may but we must not Idolize them prepare armies and strong-holds but not trust in them They are branded that trust in Riches Psal. 52.7 9. and cursed that trust in men Jer. 17.5 6. 7. Ingratitude is a God-provoking and a Land-destroying sin God had made this people the head of the Nations and chose them for himself from amongst the Nations but they fought against God with his own blessings and as they were increased so they sinned against him abusing the good Land which hee had given them to Idolatry riot and excess till at last the Land spewed them out VERSE 2. Pass yee on to Calneh and see and from thence go to Hemath the great then go down to Gath of the Philistims bee they better than these Kingdomes or their borders greater than your borders THE Prophet goes on to awaken Israel and Iudah out of their security and to drive them from their carnal confidence in their Mountains Ammunition and fortified Cities to this end hee sets before them Gods Judgements on the Assyrians Caldeans and Philistims those Idolatrous and Heathenish Nations whose bounds were larger and their Cities stronger than theirs Hee instanceth in three Calneh Hamath and Gath. 1. Calneh this was an ancient wealthy great City built by Nimrod after the Flood in the Territories of Babylon Gen. 10.10 It was afterwards inlarged by the Parthians and called Ctesiphon and was made the Metropolis of the Kingdome 2. Hamath called here the great and mighty City to distinguish it from a City of that name in the Land of Israel Iosh. 19.32 35. It lay on the North side of Israel and was a boundary of the promised Land Numb 13.21 34.8 Zach. 9.2 'T was built by Antiochus and thereupon called Antiochia and was the Metropolis of Syria 'T was destroyed by the Assyrian for all its power and greatness Isa. 10.9 3. Gath a strong City of the Philistims well known to Israel for its enmity against them 2 Sam. 1.20 'T was at last taken its walls were broken down and it made tributary to others 2 Chron. 26.6 These bordering famous Cities were well known to them and therefore the Lord instanceth in them though under them synecdochically other flourishing Cities which were made a desolation may also bee included Hee bids them See and diligently consider the downfall of those places that their falls might make them fear and flye from security oppression and carnal-confidence lest they bee ruined as these were and they bee made an example unto others since they will not bee warned by others Bee they better than these Kingdomes or the borders of their Land greater than your borders These words admit of some difficulty Some make the Interrogation a Negation q. d. Are these Nations better than yours in no wise for do but compare your Kingdome of Iudah and Israel with those Kingdomes your Cities with their Cities and your borders with theirs and it will easily appear that none of those Nations are better than your Nation for either they are Tributary to others or ruined God hath done more for you than for them in many respects the greater is your sin and the sorer will your punishment bee if you abuse so pleasant a Land and such rich mercies to the dishonour of him that gave them Thus they bring in the Lord upbraiding them for their ingratitude that they had not rendred according to the mercies hee had shewed them This sense is good and many learned men go this way and though it must bee acknowleded that if wee look on Canaan Israels Land with all its priviledges it was the glory of all Lands Ezek. 20.15 yet other Nations might surpass it for strength and greatness of Cities for largeness of borders and for amenity and fruitfulness of soil as Babylon did But with submission to better judgements I conceive the Interrogation to bee here an Assertion and the genuine sense of the place to bee
feasts into mourning c. vers 10. Others apply this Text to the Passion of Christ when the Sun was eclipsed and darkness covered the face of the whole earth But this is quite against the Text and Context which speaks of the destruction of the Kingdome of Israel and not of the sufferings of Christ. In the verse it self we have 1. A dreadful judgement threatned in metaphorical terms I will cause your Sun to go down at noon and will darken the earth in the clear day The same thing is set forth in various terms the better to affect them By Light and the Sun at noon is meant great prosperity and gladness as 2 Sam. 23.4 Hest. 8.16 Iob 18.5 6. 38.15 Psal. 97.11 112.4 By darkness is meant great sorrow terrour captivity and fear So Iob 22.10 11. Isa. 59.9 10. Ier. 15.9 Amos 5.18 Micah 3.6 Psal. 107.10 Lam. 3.2 Hence the doleful condition of the damned in Hell is called by the name of darkness Matth. 22.13 2. Here is the time when this shall be and that is in that day viz. when the Lord shall come to execute judgement upon Israel for all their provocations and bring the Army of their enemies upon them 3. Here is the certainty of all this misery Dixit Dominus The Lord who cannot lye hath spoken it Let the wicked have never so much light of prosperity let him shine as bright as Lucifer yea as the Sun it self which is the fountain of light yet his light shall be put out in obscurity and down he shall Ier. 14.13 The higher men are in their own conceits without God the more suddenly and surely shall they fall The summe of all is this q. d. 'T is true O yee people of Israel that yee are now at the heighth of your peace and at the high-noone of your prosperity now you are secure and flourishing by reason of those victories which you obtained under Jeroboam the second who restored what was lost to Israel now you trust in your Riches Success and Armies and never once think of a fall or that your Sun will set but since I have spared you for a time therefore you conclude that your judgements will never come but I will bring sudden calamities upon you saith the Lord and such as you looked not for so that your mid-day of prosperity shall be turned into the midnight of adversity your peace into war your plenty into penury and your liberty into restraint you shall be stript of all by the merciless Assyrian and you that were but now the head shall suddenly be made the heel The Sun of your prosperity shall set in obscurity without the least glimmering of light or hope of deliverarance OBSERVATIONS 1. All our afflictions come from God 'T is he that makes our Sun to set at noon when we are most careless and secure and little think of night 'T is I I I that create light and darkness Isa. 45.7 There is no evil of affliction in the City but the Lord doth it Amos 3.6 Hence they are called His Judgements by a special propriety Isa. 26.8 9. and he is said to bring spoilers and sudden terrors upon his people at noon-day Ier. 15.8 9. 2. The wicked may injoy for a time a great light of prosperity It may be noon and clear day with them They may prosper even to envy Psal. 73.2 3 4. Ier. 12.1 Hab. 1. But of this at large elsewhere 3. When the wicked are in highest prosperity the Lord can suddenly bring upon them a night of adversity When people are drunk with prosperity and think their mountain so strong that it can never be moved then God usually hides his face and we are presently in trouble Psal. 30.7 In our own dayes we have seen those that have been upon the highest pinnacle of temporal felicity suddenly brought into an Abyss of misery Before the day of judgement when men are most secure crying Peace Peace then comes sudden and swift destruction Be not then puft up with success or prosperity nor yet envy the triumphs of the wicked for they shall soon come down and wither as the grass Psal. 37.1 2 Rev. 18.7 8. Walk humbly and thankfully in the midst of all enjoyments do not fight against God with his own favours nor abuse his blessings to his dishonour if you do you must know that he who raised you can as easily ruine you and he that makes it noon with you can as easily make it night Let us therefore with holy Iob cap. 3.25 in our highest prosperity fear and fore-see a day of adversity Let us become as an obedient people and then our Sun shall never set but we shall injoy Gods favour without interruption Isa. 60.20 VERSE 10. And I will turn your feasts into mourning and all your Songs into Lamentation and I will bring up Sackcloath upon all loyns and baldness upon every head and I will make it as the mourning of an onely Son and the end thereof as a bitter day WHat the Prophet had spoken metaphorically and darkly in the precedent verse he comes and explains it in this He had told them before that their Sun should set at noon what 's that may some one say why in plain English Your feasts shall be turned into mourning and all your songs into lamentation The Prophet goes on still in setting forth that sudden and sad distress which should surprise Israel and because wicked men are slow of heart to beleeve Gods threatnings therefore he multiplies words and expresseth the same thing in various terms the better to awaken them and work upon them In the two fore-going verses we had six And 's and in this verse we have six more which serve as so many links to fasten the chain of Gods judgements together Where wee have 1. A further explication of the judgement threatned viz. a turning of their feasts into mourning and their songs into lamentation Quest. But the Question will be what songs and feasts doth the Prophet here speak of whether be they sacred or prophane Answ. Both 1. The Lord would turn their common feasts where they had prophane singing and musick into weeping and wailing Amos 6.5 6 7. 2. Their holy Feasts and Temple Songs and Musick in which they so much delighted and thought that with such Ceremonious external worship God was well pleased these did but increase Gods wrath and blow up the fire of his displeasure against them and therefore the Lord threatens that these songs especially should be turned into howling vers 3. The Jews had many festivals and in them God commanded them to rejoyce Deut. 12.18 They had also holy Musick and holy songs at those festivals appointed by David for the praising of God 1 Chron. 25. But they being Idolaters Superstitious and hypocritical resting in a bare external performance of these Ceremonial Rites and placing all holiness in them though themselves lived lewdly and licentiously Ier. 7.8 9 10
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
VVorld they would have Miracles and Angels to doe it when God saies they shall have Ministers and Preaching by men to doe it It is a Satanical delusion for men to think of being converted or comforted by any other way than that which God himself hath prescribed If God hath planted thee under a godly and a faithful Ministry and that cannot convert thee then assure thy self if an Angel from Heaven or a Ghost from Hell should come and preach every Sabbath to thee thou wouldst not be converted Sad is the condition then of many amongst us who visifie and contemn who mock and scorne at the Preaching of the Word accounting the publishers of it the Pests of a place and the troublers of Israel 1 King 18.17 grudging at their maintenance and slaying their persons this is a sign of remediless ruine to a Nation 2 Chron. 36.15 16. Levit. 26.14 15 16. Ier. 25.4 7 8 9. Prov. 13.13 2 Obs. There is a Divine hand of Providence that governs the world This brings plenty and poverty rain on one City and not on another one City is fired and another is rescued as a brand out of the fire These things come not by chance or fortune but there is a signal providence of God in them all Hee feeds the Sparrows cloathes the Lillies numbers our Hairs and takes special care of his people Hee hath a directing protecting compassionate vindicating care over all his he tenders them as the apple of his eye and writes them upon the palmes of his hands they are ever in his sight Isa. 49.15 63.9 Ezek. 16.8 Zach. 2.8 Mal. 3.17 Acts 9.4 This Providence of God is 1 Watchful 2 Distinct. 3 Strong 4 VVise in working We should therefore comfort our selves in this special Providence of God and cast all our burdens of cares fears on him Hee that provides for the meanest creatures will not suffer his noblest Creatures to want He that provides for Sparrows said good Mr. Herne when he was dying to his sad wife will not suffer Herns to want Yea he that provides so liberally for his enemies what will he not doe for his friends Away then with all carking distrustful care only commit thy way unto the Lord and hee shall direct thy paths Bee patient under all wrongs and injuries remembring that Gods eye takes special notice of all the wrongs that are done to his people to avenge them Exod. 3.9 2 Chron. 16.8 9. Let our moderation be made known to all since the Lord is at hand Phil. 4.5 See more of the Providence of God in Mr. Perkins on the Creed Artic. 1. p. 154. folio Vol. 1. Peter Martyr on 1 Sam. 10. p. 56 57. Lessius de Attributis p. 625. Dr. Gouge his Arrows p. 373. Rutherford Lect. Latine c. 11. p. 122. Corbet Fast Ser. on 1 Cor. 1.27 p. 5 c. Dyke on Matth. 4.4 p. 260 c. Strong 31 select Ser. p. 657. Raworth Iacobs Ladder p. 5 c. B. Andrews Catechis chap. 7. folio mihi p. 29. Herberts Poems p. 109 c. Pemble folio p. 263. to 279. Minutius felix per totum Par his Grounds of Divinity p. 33 c. 3 Obs. God is the destroyer of sinful Cities If you would know who it is that overthrows your Cities It is I saith the Lord that in justice for your provocations have made your Cities a desolation I fired Sodom destroyed No Niniveh Samaria Babylon Ierusalem As the Lord raiseth Cities and defends the good 2 King 19.34 20.6 so he ruines and layes waste the bad Hos. 13.16 Luke 19.44 keep sin then out of your Cities if you desire to keep them from fire plunder ruine Take heed of offending God who is a consuming Fire and can in a trice consume us and turn our dwellings into ashes 4 Obs. In the midst of Iudgements God remembers mercy Hee doth not stirre up all his wrath nor suffer his whole displeasure to arise but le ts fall only some drops upon us when he might pour a whole Sea of wrath upon our heads Psalm 78.38 God might justly have destroyed all these Israelites for their Idolatry and Apostasie yet he remembred his Covenant though they had fouly forgot it and transgrest it Hos. 6.7 and saves a remnant he destroyed but some not all their Cities So oft elsewhere we read of a remnant that were saved 2 King 19.31 Isa. 1.9 10.22 Rom. 9.27 5 Obs. Neither Iudgements nor Mercies can work upon hardned Sinners Some of these Israelites were destroyed like Sodom and others in mercy were pulled like a Brand out of the fire yet nothing works upon them but they are Israel still as Idolatrous and obstinate as ever VVhen the heart is once hardned by a long custom of sinning it is not all that Mount Ebal or Mount Gerizim Mount Sinai or Mount Sâ—on can afford not all the dreadful Curses of the one nor all the gracious Promises of the other that can work upon mens hearts Prov. 23.29 34 35. Ezek. 20.5 6 7 8 18 21. neither Iohns austerity nor Christs lenity could work upon hard-hearted Iews If God by his Spirit set not in with the means nothing works kindly upon us yea wee shall bee the worse for beating as these Israelites all these six Rods doe but stupifie them and make them fitter for a greater Judgement One rod being sanctified may bring a man home to God as the Prison did Manasses want the Prodigal and the Earth-quake the Jaylor they had Gods Spirit that taught them to profit by afflictions and so were blessed Psal. 94.12 but a thousand stripes on a Pharaoh Saul c. doe but make them the more sensless and indurate and is not this Englands Sin may not we behold our own faces in this Glass may not the Lord justly complaine of us as he doth here of Israel I have smitten England with Sword Plague and Famine some of their Towns and Cities I have fired and the rest were as a brand pulled out of the fire Many a time have I broken and blasted the Power and Policy of many great Achitophels and delivered them from many eminent imminent dangers and yet such is their incorrigibleness and incurableness that they have not returned unto me saith the Lord. If any thing destroy this Nation it is our obstinacy and impenitency under all those various Dispensations of Mercies and means which we have so long enjoyed God like a good Physician hath long studied our Disease and given us many Purgative draughts to drink he hath visited us with variety of Judgements and hath let us bloud several times the better to obtain our Cure and yet he may complaine of us as hee doth of Israel here that we have not for all this returned to him VERSE 12. Therefore thus will I doe unto thee O Israel and because I will doe thus unto thee prepare to meet thy God O Israel WEE have heard before of Israels Sin and Israels Punishment
the Kingdome of Iudah for in Christs time there was no other Kingdome of Israel extant but that and that also was very low when Christ came as I have shewed on Amos 9.11 and by a Master in Israel is meant no more but a Teacher in the Church of God for the Church is oft called Israel Psal. 115.12 Galat. 6.16 Obj. It was fore-told that the ten Tribes should be made one with Judah and should returne with them Ezek. 37.16 17 19 22. A. This is spoken of Gospel times and implies a Spiritual not a Corporal returning of a remnant of those despised and dispersed ones in the dayes of the Messiah who should be united to Iudah and by the preaching of the Gospel be brought into the unity of the Church Shee is forsaken upon her Land Shee had forsaken God and now all desert and forsake her she had laid Piety and Justice in the dust and now God resolves to lay her in the dust she shall be smitten to the earth and dasht against it by the Assyrian with such force that like an earthen pot it shall never be sodred together again And which greatly aggravates their misery all this should happen to them in their own Land they should want men to help them in their owne Land as appears in the next verse They should be afflicted and brought low not in an enemies Country but even in their owne they should be slaughtered and enslaved in the sight of their owne Country which had been like a Mother and Nurse unto them and was dearly beloved of them It aggravates a Virgins misery to be slaine in the sight of her owne Mother There is none to raise her up God will not and then Creatures cannot Shee shall fall without any help or hope of restauration no neighbour Nation shall once reach out an helping hand to raise her out of the dust but there let her lye like one that is felled to the ground and not able to rise of himself and forsaken of all others must needs remaine as he fell so Israel should never recover his pristine splendor and flourishing condition though some remnants should remaine or as it followes in the next verse OBSERVATIONS 1 Sin layes famous and flourishing Kingdoms in the dust Those Maiden-Cities and Kingdoms which were never toucht nor taken yet if sin raign in them as it did in Samaria it will ruine them Where are the Babylonian Persian Grecian Monarchies which were sometimes famous and flourishing and the terrour of the world they are long since laid in the dust 2 Impenitent sinners shall certainly perish Though they may flourish for a time yet when their sin is ripe they shall come down and therefore the Prophet speaks in the Present Tense Israel is fallen that is he shall as certainly fall as if he were down already So Babylon that lives in Luxury and security shall at last be burnt Revelat. 18.7 8 9 10. 3 When God is against us all forsake us Israel is forsaken in his owne Land and so sadly forsaken that there is not one to raise him up The Land did formerly abound with men yet now they have none to help them in their misery to the dust they must and there they lye As God will not cast away the righteous man but will assist him in his troubles so he will not take a wicked man by the hand Iob 8.20 but as he brings them into trouble so he leaves them there Ezek. 22.20 29.5 his owne he will not leave and if men will not succour them yet he will Iob 5 19. Ier. 30.17 he will give his not only the grace but also the blessing of peace Psal. 29.11 Levit. 26.6 when our wayes please him then all are at peace with us Prov. 26.7.2 Chro. 30.9 4 God oft retaliates sinners and payes them in their owne coyn Israel that forsook God is now forsaken of all and those that overthrew Justice and opprest the poor are now overthrown themselves and opprest by others But of this see Amos 6. ult Obs. 8. VERSE 3. For thus saith the Lord God the City that went out by a thousand shall leave an hundred and that which went forth by an hundred shall leave ten to the house of Israel WHat the Prophet had spoken before in general now he comes to express more plainly and particularly viz. That the Kingdome of Israel should perish yet not so totally but that a remnant should be spared though the body of the people should be cut off yet a decimation should live to praise God So that in this verse we have the reason of the Prophets lamentation and doleful ditty and that is the great havock which God would make amongst this people he would cut off nine parts and leave but a tenth When the Roman Armies did mutiny the Commanders did use to decimate them punishing every tenth man But the Lord goes further here being incensed against Israel hee tells them that by the Sword by Captivity by the Pestilence and Famine hee would make such a slaughter amongst them that the City which went out by a thousand should bee brought to an hundred and an hundred to ten that is of a great multitude very few should return Such a woful decimation there should bee amongst them that very few should escape The like Threatning wee have set forth under another Metaphor Amos 3.12 As the Shepherd taketh out of the mouth of the Lion two legs or the peece of an ear so shall the children of Israel bee taken out of Samaria c. q. d. as a Shepherd when a Lion hath been devouring his flock findes some mangled remains of a leg or an ear so shall it bee with Israel some one or two shall escape the general slaughter and Captivity The City that went out by a thousand that is The City which had a thousand Inhabitants passing to and fro through the gates thereof or more genuinely The City which sent forth a thousand able men to the Wars or that could furnish and set out a thousand men fit to bear Arms shall have but an hundred left The Prophet seems to allude to that of Moses Deut. 1.15 where the people are divided under Captains over thousands and Captains over hundreds This Threatning was partly fulfilled in the three years siege of Samaria 2 King 18.10 and partly after when there was a great devastation of men amongst them Lastly To assure them of the reality and truth of all that hee had spoken hee brings in the Lord asserting it Thus saith the Lord God q. d. You have not to do with impotent men but with an Omnipotent God who both can and will execute his judgements upon the heads of the wicked The summe of all is this So few shall bee left alive after the long and hard sieges of the Assyrians that in those Cities of Israel out of which a thousand able men had wont to go forth to War now there should be left
Verse the Prophet thunders against the secure and sensual Inhabitants of Iudah and Israel and especially against the great ones Qui ut divitiis sic vitiis primi fuere as they abounded in wealth so in wickedness also who gave themselves to Pastimes and Merriment in despight of the Prophets threatnings and that in a time when Gods Judgements were round about them Though Amos were primarily sent to Israel yet Iudah being partaker with them in Sin he all along in this Chapter joyns them together in reproof In the words we have 1. A Iudgement denounced included in the Particle Hâ—i Woe which is used three waies in Scripture 1 By way of Commiseration when we are grieved at the calamities which we see are coming upon a people Ier. 6.4 13. ult Micah 7.1 2 By way of Imprecation when we pray for the destruction of the incurable enemies of Gods Church Psalm 40.14 15. 3 There is a woe of Prediction and denuâ—tiation which is the Woe here meant where the Prophet fore-tells and denounceth Judgements temporal and eternal against this obstinate and back-sliding people Hee threatens them with a Woe of Captivity and general desolation here which was but a fore-runner of their eternal destruction hereafter And this woe of denouncing miseries against an impenitent People is very frequent in Scripture as Isa. 3.11 5.11 18. Ezek 16.23 Mat. 11.21 23.23 25. Luke 6.24 The Prophet had oft fore-told them of evils approaching but they were no whit awakened thereby but Princes and people still lay secure and sung a requiem to themselves putting the evil day farre from them therefore the Prophet falls to denouncing Woes against them the better to awaken them out of their deep sleep and security The Woe prefixt in the front of this Verse is to bee understood in the rest of the Verses as vers 3. Woe to them that put the evil day farre from them Woe to them that lye upon beds of Ivory c. vers 4. Woe to them that chant to the sound of the Viol vers 5. Woe to them that drink Wine in bowls ver 6. 2 Here are the Persons against whom this Judgement is denounced and those are 1 Secure wealthy sinners who lived quietly and carelesly at ease in pomp and pleasure without any fear of Gods judgements or any sense of his displeasure This more especially concerned the great ones of those times who took no notice of Gods hand on their inferiours though the Regions round about lay wast yet they lay snorting and secure in their fenced Cities making their guts their God and sleighted all his threatnings they were full themselves and they little regarded who else wanted 2 He thunders against Carnal confident-ones who trusted in the Mountaine of Samaria that is they trusted in the strength and riches of Samaria their chief City as if it were invincible and by reason of its situation impregnable They trusted not in God but in their wealth and walls 3 Ungrateful men God had made them the Head of the Nations and brought them into Canaan a Land flowing with Milk and Honey and by his owne Almighty Power he planted them there and drove out the Canaanites before them Psal. 44.3 78.55 but they forgot the God of their Mercies and fell to Luxury and Riot He made them the chiefest most famous and renowned of all the Nations he had separated those twelve Tribes from all the rest of the World to be his owne peculiar people Exod. 19.5 Ier 2.3 they were to him as the flower and first fruits of the Nations whom he prized and preferred before them all To whom the House of Israel came This is another Priviledge these two Cities Ierusalem and Samaria were the chief Seats and residence of their Kings and therefore here was a great confluence of people both for Civil and Ecclesiastical affairs Iudah and Benjamin went to Ierusalem and the ten Tribes to Samaria 3 Here are the Places where those Sinners dwelt and that is in Ierusalem of which Mount Sion was an eminent part and therefore is oft put for Ierusalem it self à parte praestantiori fit denominatio this was the Metropolis of Iudah as Samaria was of the Ten Tribes Samaria is principally threatned yet because the other two Tribes were their brethren in sin therefore he threatens them with parity of punishment The inhabitants of these two chief Cities were more secure and sensual in the midst of Gods Judgements than other parts of the Land and therefore the Prophet deals more sharply and roundly with them and by a Prolepsis prevents a cavil whereas they might object that they were the chief of the Nations and all the people resorted to their Cities for Justice and for the Worship of God and therefore they concluded that God would not destroy them Yea therefore saith the Prophet God will destroy you because you sin against such Mercies and Priviledges OBSERVATIONS 1 The Scripture is full of Divine Rhetorick and Eloquence Carnal-worldly-wise-men look upon the Bible as St. Austin did before his conversion as a book of a low incompt unlearned stile This very sixth of Amos will in part confute such The Prophecie of Esay abounds with such a fluent divine grave and lofty stile that all the eloquence of Cicero and all the flowers of Demosthenes with the rest of those admired Heathens is but as Chaff to Wheat and Dross to refined Gold Hence the Scripture is compared to a pleasant Garden bedeckt with Flowers and a rich Garment beset with Pearls when the depth of learning that there lyes hid is uncovered then the glory of the Word doth affect us and leaves a deep impression of its excellency upon our spirits VVee should not therefore barely read the VVord but search the Scriptures and dig those Mines that wee may the better finde out the Golden Oare Iohn 5.39 VVee should also bless God who hath given such variety of gifts unto men for the good of his Church Some are Eloquent Orators Isa. 3.3 Others are Acute Disputants and mighty in convincing as Apollos Act. 18.24 28. Some are milde and gentle as Barnabas others more fierce and fervent as Peter and Paul Some excel in Prose others in Poetry as David who is stiled the sweet singer of Israel many spiritual songs are scattered up and down the Scripture but none excelled in that gift like David who was more especially inspired by the Holy Ghost and singularly qualified for that purpose All these hath God gifted for the good of his Church 1 Cor. 3.22 Observ. 2. Those that are highest in Priviledges may bee nearest to miseries Woe to Sion first and then to Samaria So Rom. 2.9 Wrath falls upon the Iew first and then upon the Gentile To be secure in other places was sinful but to be dead and carelesse in Ierusalem the City of the Living God where his Temple and Worship was this doubled their sin and therefore the Prophet
this That it was in vain for them to trust in their Mountains Riches and strong Cities since other Nations with their Metropolies which were greater and stronger than theirs were now decayed and ruined That Almighty hand which brought them down notwithstanding all their Ammunition and Fortifications will also bring Israel down notwithstanding all their riches and strength Behold therefore as in a glass whither Luxury Oppression Security and abuse of Mercies hath brought those Cities and do you fear by their Examples The summe of all is this O yee Inhabitants of Jerusalem and Samaria that glory in Mount Sion and trust in the Mountain of Samaria Go and see what I have done to Calneh Hemath and Gath three potent populous famous Cities seated in three different Kingdomes viz. Babylon Syria and Palestina consider how I have made them a desolation for their sins and have brought their borders into a narrower compass though they were larger and pleasanter than theirs and were fortified both by Art and Nature Bee warned therefore by their example and go not on in your Idolatry Luxury Security and Obstinacy lest you also become a desolation like to them OBSERVATIONS 1. Wee should diligently observe and carefully consider the Iudgements of God on others We should not let a judgement passe that we see at home or hear of abroad without learning something of God from it As wee should consider his mercies to make us love him so we should consider his judgements to make us fear him Hence 't is that God bids his people here Go Go Go Go to Calneh Go to Hemath Go to Gath and consider what I have done to them for their sins Go not with your feet but with your affections go not in body to view the ruines of those places for that you may do and be never the better but in your Meditations go thither and observe Gods hand upon them to awaken you As a man may go to Heaven even whilst his body is on earth yet by Meditation hee may ascend thither so by Meditation we may go to Germany Savoy Ireland Poland and see Gods Judgements there Do not barely think of Gods Judgements but ponder every circumstance and rest not till you have suckt some benefit out of them and got your heart affected with them Wicked men never once think of God or his judgements they forget him daies without number and he is not in any of their thoughts and as for his judgements they are far above out of his sight or if he sleightly think of them that is all But you must know that there are three Acts of the Soul 1. Cogitation 2. Meditation 3. Consideration Cogitation is a thought and away Meditation is a dwelling longer upon an Object But Consideration looks round about and weighs all Circumstances of Judgements and Mercies that they may take a deeper impression upon our hearts and this is that which the Lord so oft calls for Hee would have us consider our waies to humble us Hag. 1.5 7. His Iudgements to fear us Iob 23.15 His Mercies to allure us 1 Sam. 12.24 His Word that wee may attain the practical knowledge of it 2 Tim. 2.7 This consideration fortifies the soul against sin it layes before us the losse and hurt which attends upon sin so that wee cannot rush into it with that boldnesse as the wicked and inconsiderate do Ier. 8.6 2. Gods Iudgements on others must awaken us Their destruction must be our instruction As Gods people here must go to Calneh Hemath and Gath so he bids them go to Shiloh and consider what hee did to that priviledged place and be warned by their woes Ier. 7.12 'T is a great favour when the Lord teacheth us our lessons on other mens books and backs making them examples unto us when hee might have made us examples unto them 3. Sin brings famous Cities to ruine Wee see here three famous Cities with all their Territories made a desolation for their sins Let men make walls as high as heaven and ditches as deep as hell yet if sin reign within it will ruine all Deut. 18.9 12. This brought the Kingdome of Israel into the hands of the Assyrians 2 King 17.7 to 19. and Iudah into the hands of the Chaldeans Sins especially crying sins do emasculate mens spirits and weaken the hearts and hands of a people so that they become an easie prey to a cruel adversary VERSE 3. Yee that put far away the evil day and cause the seat of violence to draw near IN this Verse the Prophet goes on with his charge especially against the Judges Rulers Counsellours and those in Power and Authority in the Kingdome of Iudah and Israel Hee chargeth them in this Verse with two sins which were the effects and evidence of their security before mentioned Verse 1. The first is the contempt of Gods Threatnings God oft foretold them by his Prophets that Judgements were coming upon them but they would not beleeve it but put the evil day far from them Sleighting Gods Threatnings as if they had been but fables and would never surprize them Though they walk in wayes of wickednesse adding sin to sin and daily provoked the Lord to anger yet they blest themselves in their evil wayes promising themselves peace and prosperity for all that They were setled upon their lees and lived without any fear or thought of danger giving themselves up to Idlenesse Wantonnesse Pride Luxury Violence and all manner of Iniquity not once thinking of the destruction which was coming upon themselves and the Kingdome Yea they counted it a loathsome thing as the word in the Original signifies once to mention the evil day They were so given up to mirth and jollity that they would not once hear of sorrow They thought themselves priviledged by having the Temple and Gods worship amongst them against all storms and tempests But the further they put away the evil day the nearer it was to them and though they could have wished there had been no such day yet their wishes were but vain for the Lord had decreed to bring a dismal day upon them and it is not the counsels of men but the counsels of the Lord that shal stand and the thoughts of his heart unto all generations Psal. 33.10 11. As they had their evil day of sinning so God was determined to bring upon them an evil day of suffering Q. But what was that evil day A. The evil day here meant was more especially the day of their Captivity when the Assyrian should come and carry away Israel and the Babylonian should come and carry away Iudah out of their own Land into Captivity and banishment This evil day the Prophet calls before a day of darkness and not of light Amos 5.18 19 20. The words are read by some passively thus Yee are separated and set apart by divine Justice for an evil day even for a day of banishment and slaughter q. d. Yee
this be a truth yet 't is better taking the words in a larger sense viz. for all those afflictions which the house of Ioseph suffered which was a type of the Church by their corrupt Judges at home and by the cruel Syrians and merciless Assyrians abroad They had endured much already and were like to suffer more yet these secure vitious voluptuous Rulers laid it not to heart By Ioseph here is more especially meant the Ten Tribes or the whole Kingdome of Israel so the word is used Psal. 77.15 and 80. 1. Amos 5.6 15. Hear O thou Shepherd of Israel i. e. of the Ten Tribes which are synecdochically called Ioseph 1. In respect of Dignity and the right of Primogeniture which was taken from Reuben and given to Ioseph the best of Iacobs sons and a principal Patriarch Gen. 48.16 22. 1 Chron. 5.1 2. Because of Ieroboam the first King of the Ten Tribes who was of the posterity of Ioseph 3. The Prophet seems to allude to the history of Ioseph who was cast into a pit by his brethren and after sold to the Midianites for a slave his brethren in the mean time eating drinking feasting and little regarding the misery and anguish that Ioseph was in Gen. 37.23 24 25 27. The summe of all is this Though your Brethren the seed of Joseph be in great distress and even broken in peeces with Violence and oppression which might have made them even sick with sorrow yet such is your inhumanity that you have given up your selves to all Intemperance and sensual delights pouring down Wine out of your carousing-cups and anointing your selves with the most precious and fragrant Ointments without any minding of your brethrens miseries or once regarding their doleful condition OBSERVATIONS 1. Voluptuous men spare for no cost or pains to gratifie their lusts These men sent to India for Ivory to the folds for the fattest they provided musick to please the ear odoriferous perfumes and oyntments for the smell the fat and sweet for their palats and fine beds for their lusts Here is all for self nothing for God that gives all he is not in any of their thoughts Isa. 57.8 9. When the Kingdome of Heaven should suffer violence by them they are violent for sin they lavish gold out of the bag for it Isa. 46.6 every one acts in his sphear for Idols The Children gather wood the Fathers kindle the fire and the Women knead the dough Jer. 7.18 so great is their affection to Idolatry that every one in the family confers something and acts that part which is most proper for him 't is for Children to gather sticks for men to make the fire and Women to bake The like industry for Idols we may see Isa. 41.7 and 44.12 13 14. Wicked men delight only in sensual things which makes them so active for them They delight in eating drinking anointing in silk sattins purple pearls marble c. See what a shop of such wares mystical Babylon hath Rev. 18.12 13 14. Great men have many great advantages of good education wealth time power and reputation which they should improve to the doners glory and not fight against God with his own Treasure As is excellently set forth in that elaborate Tract stiled The Gentlemans Calling 2. Ministers must have a special eye upon the manners of their people See how the Prophet here chargeth this people with their excessive and inordinate eating drinking anointings musick c. If a Minister do but touch upon these things how apt are people to cry what may we not eat drink and play as we please no you may not for you may perish by the use of lawful things if you use them unlawfully We Ministers are Watchmen and must see that our people go not astray in manners as well as in doctrine and therefore when the Prophet Isaiah had reproved the men for their sins hee then sets forth his Looking-glass for women Isa. 3.16 c. and gives us an Inventory of the females vanity setting them forth in their colours from top to toe 3. There is a woe hangs over the heads of drunkards Woe to them that drink Wine in bowls till they have besotted themselves and are made insensible of Gods judgements on themselves and others Every Prophet hath a woe against such Woe saith Isa chap. 5.11 12. And VVoe saith Ioel chap. 2.5 And VVoe saith Habakkuk chap. 2.15 16. Drunkenness blots the name consumes the body and destroyes the soul as I have shewed at large elsewhere 4. Lawful things when abused become unlawful Feasting in it self is lawful but feasting in a time of mourning is unlawful Wine and Oyle are things in themselves lawful and may be used moderately for necessity and delight to refresh and fit us for the service of God but not for Luxury Iudg. 9.13 Psal. 104.15 1 Tim. 5.23 Thus the Saints used them as I have shewed before in the Explication but to abuse them to lust and luxury is a great provocation Prov. 7.17 Ezek. 23.41 5. Luxury brings forth cruelty Where riot and excess go before there cruelty inhumanity oppression and contempt of Gods people follows This wee see in the Sodomites Ezek. 16.49 And those voluptuous wantons Iames 5.5 6. As piety makes men pitiful hence good men are called Chasidim misericordes merciful men such was David Iob Zacheus c. so impiety breeds cruelty as we see in Nabal Dives c. So true is that of Phythagoras first saith he Pleasures and pastimes creep into Cities then luxury and saturity after that violence and cruelty and then destruction Hence Solomon condemns luxury especially in Great ones as that which makes them pervert judgement Prov. 31.4 Eccles. 10.16 6. To be feasting in a time of fasting and singing in a time of sorrowing is a God-provoking-sin Isa. 22.13 Joel 2.16 17. James 5.1 5. Here is a woe set upon the heads of those that laugh when Sion weeps for this woe must be applied to all that went before Vers. 1 3 4 5 6. VVoe to them that are at ease in Sion but they are not grieved for the afflictions of Joseph VVoe to them that eat and drink and sing but they are not grieved for the affliction of Joseph This is the burden of this doleful Ditty that they did not mourn in a time of mourning nor once take notice of Gods anger which yet they could not but see was kindled round about them and ready to seize upon them as it did suddenly after Many are so stupid that they will not bate a lust or a pleasure though Gods people be in never so deep distress like the King and Haman that sate sotting and carousing when Gods people were in great perplexity Hest. 3. ult To such I may say as Elisha said to Gehazi 2 King 5.26 Is this a time to receive gifts and garments Olive-yards and Vineyards the Leprosie therefore of Naaman shall cleave to thee and to thy seed for ever So
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
large elsewhere other sins were Causae adjuvantes they helpt to ruine Israel but their Idolatry was the primary cause of that fatal blow and of their final overthrow 2. The Iudgement of men and the Iudgement of God differ much That which man calls here by way of honour a god that God calls by way of dishonour and detestation A Sin and abominable Ier. 16.18 44.4 Thus the world calls Riches Substance Goods Happinesse Psal. 4.6 but the Holy Ghost calls them Vanities Thorns Husks unrighteous Mammon the world calls Pride Decency but God calls it an abomination The world calls Covetousnesse Good-husbandry but God calls it the root of all evil The Masse with all its Superstitious rites Antichrist calls it Divine Service but God saith In vain doe yee worship me teaching for Doctrines the Precepts of men Satan loves not to have Sin goe bare-faced and therefore he usually puts a fair Glove upon a foul hand and calls Vice by the name of Vertue But God hath cursed those that call evil good Isa. 5.20 many think they highly please God and doe him abundance of service by their Superstitious Self-conceited worship but he tells them here it is their sin and shame so to doe So true is that of our Saviour Luke 16.15 That which is highly esteemed in the sight of carnal superstitious men is an abomination in the sight of God 3 Mixture in Gods Worship is a God-provoking Sin When we are partly for God and partly for Baal partly for Christ and partly for Calves at Dan and Beersheba this mingle-mangle and Linsi-woolsie-religion is very displeasing unto God and ruined Israel here They pretended that they Worshipped the true God in and by those Idols which they sware by but because God had commanded them no such way of Worship he utterly disclaims it and severely punisheth them for their pains 2 King 17.33 34. those that are said to fear the Lord and yet serve their owne gods in the very next verse are said Not to fear the Lord. 4 We may not swear by Idols It is a Deifying of them hence the Lord threatens to punish those that swear by them that are no gods Ier. 5.7 Zeph. 1.5 we may not swear by Creatures Matth. 5.34 35 36. Iam. 5.12 nor by any fictitious gods at Dan and Bethel as many Popish ignorant persons amongst us doe when they swear Ber Lady Ber Lakins by St. Anthony by S. Gys by the Masse by Cock by my Fay by my Feiks by my Feikins by my Truly c. All these are Oathes by Idols and by Creatures which our jealous God will not brook at our hands you may mock men with them but God will not be mocked his Curse will seize upon the houses where such swearers dwell Zach. 5.3 We all professe our selves to be worshippers of the true God yet our swearing by them that are no gods is a kind of renouncing the true God by whom only we should swear as him only we should serve God is very tender of his owne Glory and will not suffer it to be given to others Hence wee are so oft commanded when we swear to swear only by the name of the true and living God Deut. 9.13 10.20 Psa. 63. ult Isa. 45.23 65.16 Ier. 12.16 Oathes are one special part of Divine Worship wherein God is glorified in his Attributes of Omnisciency Omni-presence Omnipotence c. We beleeve that he knowes our hearts and is able to punish us if we perform not our Oathes or swear falsly and to this end we call upon him when wee swear Hence Isaiah Propheâ—ying of the calling of the Aegyptians to the faith tells us that in that day five Cities in Aegypt shall speak the Language of Canaan and shall swear by the Lord of Hosts that is they shall shew that he is their God by their swearing by his name Isa. 19.18 5 Superstition is a toylsome thing They goe here to Dan and Beersheba from the North to the South all the Land over after Idols 1 King 12.30 what pains and Peregrinations doe the Papists take in Journies Whippings and other kinds of Will-worship yet many amongst us will scarce goe out of their doors to hear the Gospel of Salvation Blind Idolaters shall rise in Judgment against the men of this Generation who take more pains in going to Hell than many doe for Heaven 6 Great Cities many times are the Seminaries of great Sins The Idolatry which over-spread all Israel is laid here at Samarias door which was the chief City of the Land and the place of the Kings residence from hence as from a fountain all the streams of Prophanenesse Superstition and Idolatry over-spread the Land here it was practised maintained and upheld and therefore Princes and Rulers should have a special care to keep the great Cities of the Land pure that they may be patterns of Piety and Looking-glasses by which the Country round about them may dresse themselves for such as the Mother such usually are the Daughters 7 Idolaters shall be utterly ruined They shall be at last so broken that they shall never rise more A good man may fall into afflictions and trouble seven times in a day yet he riseth again but the wicked shall fall into mischief irrecoverably and never rise more as the Antithesis implies Prov. 24.16 Iob fell into deep distresse yet at last he rose again and his latter end was better than his beginning Iob 42.12 but the wicked are broken as with an Iron Rod and dasht in peices like a Potters Vessel which can never be sodred together again Psal. 2.9 God strikes them through the gall so that all the Physitians in the world cannot heal them Iob 20.25 AN EXPOSITION WITH Practical OBSERVATIONS UPON The Ninth Chapter of Amos. VERSE 1. I saw the Lord standing upon the Altar and hee said Smite the lintel of the door that the posts may shake and cut them in the head all of them and I will slay the last of them with the sword hee that fleeth of them shall not flee away and he that escapeth of them shall not be delivered IN this last Chapter which contains the last Vision and Prophecy of the destruction of Iudah and Ierusalem wee have the summe and substance of the seventh Sermon of the Prophet Amos which consists of three parts 1. A Commination 2. A confirmation of that Commination 3. A Mitigation or Qualification of this Commination with Evangelical promises of consolation and restauration So that this Chapter consists both of Law and Gospel of judgement and mercy which is the best mixture that a Prophet of God can use because all ingenuous natures are wrought upon either by judgements or mercies and those that neither of these can work upon are desperate 1. Here is a continuation of Gods Commination by way of Type or Vision wherein we have 1. The Vision propounded viz. the smiting of the lintel of the Temple door that the
excellent fruits of grace in great abundance OBSERVATIONS 1 Gospel-times are blessed times It is the truly Golden Age when all runs Milk and Wine and Honey and all this without price and without money Isa. 55.1 2. Of Christs fulness we all receive grace for grace John 1.16 The weak are now made strong the barren fruitful the Hills are levelled the Vallies enricht the Evangelical Plough makes all mellow and fruitful and fit for Christ. We should therefore blesse the Lord who hath-cast our Lots in this pleasant time of Spiritual riches peace joy and abundant consolation Happy we if in this our day we know the things that concern our everlasting peace before they be hid from our eyes How great then is the folly of those that separate themselves and forsake those fountains and mountains of Wine and living water and goe to stinking Ponds and broken Cisterns of mens inventions that can yeeld them no comfort or refreshing in troublous times 2 Piety brings plenty When men first seek Gods Kingdom as in Gospel-times it is prophesied they should doe Isa. 2.2 3. then Wine and Milk and Honey and all other temporal blessings of peace and plenty shall be given in with the Gospel of Peace The Gospel comes not empty handed especially to an obedient people as we see in Constantines dayes and in Q. Elizabeths dayes when the Gospel flourisht the Nation flourisht with all temporal abundance Piety hath the promise and that vertually is every thing If we be obedient we shall eate the good of the Land Levit. 26.3 5. Isa. 1.19 Hos. 2.20 21 22 23. VERSE 14. And I will bring againe the Captivity of my people of Israel and they shall build the waste Cities and inhabite them and they shall plant Vineyards and drink the Wine thereof they shall also make Gardens and eate the fruit of them THe Prophet having fore-told this People of their misery how their Cities should be ransackt their Land laid wast the inhabitants captivated and slaine comes now to comfort the remnant multiplying words and adding Promise to Promise assuring them of comfort in the end though the body of the People never returned out of the Assyrian Captivity yet the elect remnant should be brought out of this misery into an estate of joy and felicity To the former Promises the Prophet here addes a fourth which brancheth it selfe into four particulars 1 They shall be delivered from Captivity and Banishment I will bring again the Captivity of my people There is a Paranomasy in the words which cannot be translated without loss such elegancies are frequent as I have shewed before This Promise was fulfilled when the Messias came and delivered them from their Spiritual captivity to Sin and Satan and brought them into the glorious liberty of the Sons of God And here the Iewes and their followers are out again taking these Promises Literally which are especially to be understood Spiritually Mystically and Metaphorically For this returning here is an Evangelical returning to Christ when the remnant of the Elect both of Iudah and Israel should be converted which though it be very sparingly now yet in Apostolical times they had many Iewish Converts we read of about three thousand of the House of Israel converted at one Sermon Acts 2.36 37 41. insomuch that St. Iames writes a whole Epistle to the dispersed Iewes and Peter writes two 2 They should have Peace with sweet security and plenty of all things which appears by the fruit es and effects of it As 1. Plantation They should build Cities Plant Vine-yards Make Gardens 2 They should have fruition of all these They should inhabit their Cities Drink the Wine of their Vine-yards And eat the fruit of their Gardens The like Promise we have Isa. 65.21 22. My Servants shall build Houses and inhabit them and plant Vine-yards and eate the fruit of them that is they should peaceably enjoy the blessings of God where still under Temporal blessings are shadowed forth Spiritual and eternal ones As when God was angry with the Iewes he used to terrifie them with legal Curses as before Amos. 5.11 They should build houses and not dwell in them plant Vine-yards but not eate the fruit of them So on the contrary here he promiseth that they should not labour in vaine as they did before when they served Idols and provoked him with their inventions Speaking to the Iewes he tells them still of Legal Blessings which typified Evangelical and Spiritual mercies as was usual with the Prophets for to doe as Mr. Burroughs shewes at large on Hos. 1.11 Lect. 7. p. 183 c. his only fault there is that he inclines too much to that fancy of the Millenaries as Mr. Baily shewes in his Disswasive from the Errours of the Times p. 224 c. And they shall build wast Cities that is they shall restore the pure Worship of God and build up the Elect in their most holy faith They shall plant Vine-yards and Gardens that is particular Churches in which God delights to walk and feed on the grapes of obedience which grow there And drink the Wine thereof that is they shall have comfort in their labours which they should see were not in vaine in the Lord. The Church is Gods Husbandry and the Apostles with their Successors are Gods Husband-men and Vinitors that must plant Churches and water them and as much as in them lyes propagate them all the world over that Christs truth may bee known upon earth and his saving health among all Nations So that this verse is a continued Metaphor taken from such as returned out of Captivity into their owne Country for such are wont to build Cities plant Vine-yards make Gardens c. now the rule must still be remembred that by these are set forth Spiritual blessings OBSERVATIONS 1 When God is at peace with a People then peace plenty prosperity internal and external follow When Gods face shines upon a People then there is a new face set upon things and those that frowned before now smile on us Gen. 32.28 Hos. 2.20 21 22 23. when God is at peace with us he makes all at peace with us 2 Chron. 15.15 17.7 to 12. Psal. 81.12 13 14. Prov. 16.7 Acts 9.31 2. Christ hath redeemed his Elect from the Tyranny of sin and Satan and all the enemies of their salvation Luk. 1.74 Col. 1.13 and 2.14 Heb. 2.14 15. He that brought back the Captivity of his people here hath lead Captivity Captive and hath received gifts for men even for the Rebellious Psal. 68.18 VERSE 15. And I will plant them upon their Land and they shall no more be pulled up out of their Land which I have given them saith the Lord. WEE are now come to the fifth and last Promise which brancheth it self into two particulars 1. A Promise of Plantation and Settlement I will Plant them in their own Land They shall have a settled and sure habitation in