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
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
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
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
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
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
in your walls Samaria had been long besieged and the Assyrian had made many breaches in the walls of the City at which they attempted to run out and save themselves by flight even as Beasts when they are frighted run out at a gap Every Cow at the breach which is before her that is to say any way for they had neither Gates nor Walls whole Valiant men keep their ranks and files in despight of all opposition Ioel 2.7 8. but faint-hearted fearful sinners shift for themselves and take the next gap to run out at As beasts when chased run on heaps disorderly so these fly from their enemies tumultuously and confusedly without any respect to their companions seeking only to save themselves Amos 2.14 15 16. And yee shall cast them into the Palace q. d. that yee may fly away the swifter yee shall cast away your pleasant and precious things and shall fly naked from your enemy The Learned conceive there may bee an Ecclipsis in the words which may be thus supplied yee shall cast away those things which yee have brought into the Palace as Bribes Treasures Jewels and precious things which you brought into the Palace for security and safety in that strong place yee shall now in your fear cast them all away This is conceived to bee the most genuine sense yet the learned are divided 1 Some render the word thus Yee shall bee cast as Captives into Armenia or into Mount Armon but these mistake the Original word Haharmonah where Harmon is not a proper name but a common name and signifieth a Palace High-house or Tower from Ram altus excelsus 2 Others thus You shall cast your selves into the Palace viz. to hide your selves there from the fury of the Assyrian but in vain for hee shall batter those Towers and take you there 3 Calvin thus You shall cast your selves e Palatio out of the Palace that is yee shall fly for your lives and leave all your pleasant things behind you in your forsaken Palaces 4 The Dutch Annotations thus Yee shall throw away that which was brought into the Palace i. e. that which you gathered into your Palaces by violence and robbery you shall now throw it away alluding to that of Amos 3.10 Yee store up violence and robbery in your Palaces but when the Sword comes yee shall throw all away and think it well if yee can save your lives so that in these two Verses we have a three-fold punishment threathed against Israel 1. Banishment and transplantation out of their own Land Vers. â— 2. Flying before their enemies 3. Loss of goods ver 3. OBSERVATIONS 1 Fear and amazement is the proper portion of wicked men Those that fear not God have cause to fear every thing All are enemies when God is an enemy Deut. 28.65 Prov. 28.1 Ioel 2.6 these men here run some this way and some another way one runs out of the City and another runs into the Palace but all in vain for there is no escaping when God pursues Amos 9.1 2 3 4. though wicked men may seeme full of courage and confidence in times of peace yet when Judgement shall arrest them none so amort and amazed as they Levit. 26.36 Isa. 33.14 Dan. 5.6 But of this at large elsewhere 2 Obs. Wicked men are the Pests of the places where they dwell By their sins they bring down the walls of Cities and make breaches in them for their enemies to enter and destroy them the very stones and timber cry for judgement against them Zech. 5.4 3 Observe Partners in sin will leave men in their sorrow Those that were united before yet when judgement comes they look for the nearest Breach to run out at not staying for others When Iudas was troubled in conscience for betraying his Lord and Master his companions in sin leave him to shift for himself with a Look thou to that Mat. 27.4 4 Obs. Creature-comforts cannot steed us in a day of wrath Prov. 11.4 Silver and Gold will not then avayl Ezek. 7.19 all Jewels and Treasures fayl us in time of distress only the jewel of a good Conscience like a faithful friend will never leave us nor forsake us VERSE 4.5 Come to Bethel and transgress at Gilgal multiply transgression and bring your Sacrifices every morning and your Tithes after three years And offer a Sacrifice of thanks-giving with leaven and proclaim and publish the Free-offerings for this liketh you O yee children of Israel saith the Lord THe Prophet goes on with his Charge against Israel and that the justness of Gods Judgements which he threatned to bring upon this people might bee made apparent to the world he comes to set forth their gross Idolatry together with their obstinacy and induration therein insomuch as no Punishments could work upon them this makes the Lord begin with a most biting and bitter Sarcasm saying Goe to Bethel and transgress The Prophet had before charged them with cruelty now he upbraids them for their Idolatry and false-worship set up by Ieroboam their first King augmented by many of the succeeding Kings and endured so long as the Kingdom endured till at last it brought them into Captivity as I have shewed at large elsewhere The Prophet here by a Prolepsis prevents an Objection whereas they might think to escape Gods Judgements by their Sacrifices and Idolatrous services the Prophet tells them that this is so farre from pacifying Gods wrath that it incenseth him the more against them and therefore to express his great indignation against them hee sarcastically bids them Goe to Bethel and transgress c. In the words we have 1. An Ironical concession or Sarcastical exhortation Goe to Bethel and transgress This seems to be a Precept but is indeed a strong Prohibition as appears Hos. 4.15 Amos 5.5.21 22. Seek not Bethel enter not into Gilgal and therefore the Chaldee Paraphrast sets it down positively by way of assertion Yee have come to Bethel and transgrest yee have multiplied sins in Gilgal There they Worshipped the golden Calves out of a good intention conceiting that they Worshipped God when indeed they sacrificed unto Devils 2 Chron. 11.15 and therefore the Lord here in an holy indignation Ironically upbraids them with their Idolatry q. d. Since by no means you will be reclaimed but are desperately set on your own wayes since there is no remedy goe on take your own hearts lusts and fill up the measure of your iniquity Hee gives them the reins in wrath and since they will be filthy he bids them be filthy still As angry Parents are wont to say to their desperate Children I see you will have your own wayes why since there is no remedy goe on and perish The like Sarcastical taunting speeches testifying Gods indignation against sin we have in other places as Ier. 7.21 Ezek. 20.39 Goe and serve every one his Idols q. d. follow your Idols if you please I had rather yee did so than
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
not returned to me saith the Lord. 4 VVe have had Sword Plague and Famine amongst us and yet yee have not returned unto me saith the Lord. 5 And now the Lord seems to threaten greater Judgements and to deal more severely with us for our obstinacy and impenitency and yet we are as stupid and stubborn as ever and never once think of returning to him that smites us O that the Lord would awaken every soul of us out of this deep and deadly sleep oh that every one would now goe into his Closet and there seriously ask his soul What have I done Against what light and love against what wooings and warnings against what Mercies and Judgements have I rebelled None so beloved of his God as I and none that hath so abused his love as I have done Oh that we could now take shame to our selves for our stubborn standing out so long against so good and gracious a God! oh that we could judge our selves for our rebellion and loathe our selves for our great provocations then would the Lord repent of the evil he intended against us and we might hope to see better days than yet we have seen 6 Obs. Hipocritical turning is no turning in Gods esteem This People did sometimes howl in their misery and fast and pray Hos. 7.14 but it was but counterfeit and therefore the Lord chargeth them still with this Yet have yee not returned to me saith the Lord. False things in Scripture are counted as no things A wicked man is accounted as no man Ier. 5.1 the streets of Ierusalem were full of men but because they were not good men God calls them no men Thus the wicked are said to have no heart i. e. no good heart and so as good have none at all Hos. 7.11 VERSE 7.8 And I also have with-holden the rain from you when there were yet three months to the Harvest and I caused it to raine upon one City and caused it not to raine upon another City one peece was rained upon and the peece whereupon it rained not withered 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. THe Prophet descends to the enumeration of new Judgements two of which were the Causes of the Famine The first was Drought and want of Rain vers 7 8. The second was Blasting Mil-dew and the Palmer-worm vers 9. This People were like Clouds without water and yeelded no obedience to God but followed Idols and now his clouds have no water for them When God is against us all are against us so that here we have a second Scourge where-with the Lord chastised this people that he might bring them home to himself viz. Drought and Barrenness he had before punisht them with Famine and want of Bread now he punisheth them with Thirst and want of Water Thus the Lord tried all conclusions to better them but in vain as will appear by the sequel In this Verse we have 1. The efficient cause of this Judgement viz. the Lord I have with-holden the rain from you viz. the latter rain which that hot Country had most need of I have forbidden it to fall upon you saith God 2 Here is the continuance of the Judgement it was not for a week or two but for three months even till the fruits of the earth withered and were destroyed and this the Lord did the more deeply to affect them with their sins One months want of rain in that hot Country especially should have startled them two months should have astonisht them but three months should have fully awakened them yet such was their gross senslesness and stupidity that they laid it not to heart And therefore the Lord the better to set forth his patience and this peoples impenitency sets forth his dealings particularly with them and tells us how he brought the Famine the Drought the Palmer-worm and the Pestilence c. upon them He came not suddenly upon them but gave them space to repent and time to consider their wayes and the tokens of his displeasure against them But such was their obstinacy and malice that nothing could work upon them their Disease was too strong for the Physick and their Maladies for Gods remedies his labour was lost upon them 3 Here is the juncture of time when this rain was with-held from them viz. three months before Harvest which was about March for about the latter end of May in that hot Country was their Harvest this was called the latter rain and was very needful to fit fill and ripen the Corn for Harvest For the better understanding of this we must know that the Land of Canaan was not like the Land of Aegypt for in Aegypt they seldome or never had any rain Zech. 14.18 for the River Nilus did once a year over-flow the greatest part of their Country and so did mellow and soften the earth for all the year after But Canaan was a mountanous place and could not be so watered and therefore the Lord took more special care of it and watered it with rain from Heaven Deut. 11.10 11. In this Land there were two more especial seasons for rain viz. the former rain about September when the Seed was sown that it might take the better rooting and the latter rain in the Spring time when the Corn was grown up and earing to fit it for the Harvest and this was called the latter rain which is said to fall in the first month that is in March which with them was the beginning of the year Ioel 2.23 Hence are those frequent expressions in Scripture of the former and the latter rain Deut. 11.14 Ier. 5.24 Hos. 6.3 Zech. 10.2 Iam. 5.7 for in Harvest it seldome or never rained in those hot Countries and therefore when Samuel by Prayer had obtained rain in Harvest they looked upon it as a prodigious thing 1 Sam. 12.16 17 18 19. now the want of either of these rains was sad but specially the latter when a man shall see his Corn sown grown up and then when he expects a Harvest after all his pains for want of rain to have it wither and dye before his eyes this must needs be grievous to him 4 Here is the accurateness of Gods Judgements he distinguisheth between City and City Feild and Feild I caused it to rain upon one City and not upon another As hee commanded the Sun to shine on Goshen and not on Aegypt so he commands the rain to fall on some and not on others These things came not by chance but by providence it is I faith the Lord that commanded it to rain upon one parcel of ground and not upon another 5 Here is the effect of this Judgement it makes them run from City to City for water vers 8. but in vain for they could not get enough to satisfie their necessities They were sensible of bodily wants but insensible of Spiritual wants
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
and Tears first conquer God and then we shall quickly conquer all Psal. 81.13 14. It is he only that raised our Warres that can make them cease it is hee that gives the Sword its commission and till hee take away its commission it will not cease It is he that maketh Warres to cease not only at home but also abroad even to the ends of the earth Psal. 46.9 It is not men that put an end to War for if some might have their way we should never have peace like Salamanders they love to live in the fire of warre and contention these are Monsters not Men Davids Prayer shall be mine Scatter the people that delight in warre It is the Lord that subdues our enemies and creates peace for his people Hence Moses in that excellent Song ascribes all to God Exod. 15.1 to 14. The Lord hath triumphed gloriously He not we hath thrown the Horse and his Rider into the Sea He is our strength He is our Salvation Thou Lord hast overthrown them Thou hast destroyed them Thou hast delivered thy people c. when ever therefore we want Peace let us goe to this God of peace and by Prayer and patience wait on him who can with a word of his mouth speak us into peace and make all warres to cease amongst us See more concerning Warre in Gerards Loc. Com. de Magistratu Tom. 2. folio p. 416. in fine libri Dr. Gouge his Arrows p. 177. Clerks Mirror chap. 134. B. Halls Cases of Consc. Decad. 2. cha 9. Grotius de Jure belli B. Babington on Exod. 17.1 Binchius Mellif Theolog. Loc. 12. p. 133. P 2. see sixteen excellent Sermons in Latine on this subject by Sibelius on Exod. 17.1 c. 1 Vol. folio p. 216 217 c. 6 Obs. Obstinate sinning provokes the Lord to cut off young men Your young men have I slaine with the sword Their Sins are acted with more impetuous violence and so are more displeasing unto God As God is much delighted with the obedience of young men when they can break through many difficulties to serve him Ier. 2.2 so he is greatly displeased with the heady haughty outragious courses of young men whom no counsel will reclaime nor warning amend That age which is most prone to sin is nearest to Judgement and when God shall awaken Conscience and set the sins of thy youth in order before thee then thy mirth will be turned into mourning and thy joy into heaviness Eccles. 11.9 When young men dishonour God and preferre the Devil his profest enemy before him giving the wine and flower of their dayes to the Devil and the dreggs to God hee will give such up to spiritual Judgements and take no pleasure in them Isa. 9.17 I will not joy in your young men implying that when young men walk in Gods way they are Gods joy and delight but when they are proud prophane idle unclean c. then comes the Feaver the Plague the Sword and cuts them off such rude rebellious persons shall not live out half their dayes When Israel fell to Idolatry then a fire consumed their young men Psalm 78.63 and when they grow obstinate and incorrigible as in the text then the Sword destroyes them On that Young men then would be perswaded to fly from the lusts of youth deny themselves betimes and make the Lord the God of their youth and then hee will bee the God of their old age hee will never leave them nor forsake them 7 Obs. Sin robs us of our Creature-comforts Before they lost their Young men and now they lose the Horses and the Riders too your Horses are gone into captivity and are taken from you A Horse in it self is a useful creature it Fights for us Draws for us and Carries us up and down but sin robs us of them and makes them unsuccessful and vaine Psal. 33.17 These Israelites had trusted in their Horses Hos. 14.3 and now God makes them sensible of their folly in trusting to creatures that cannot profit them nor save them in a time of trouble God had left them and now Peace leaves them Horses leave them Plenty leaves them and their Young men which were the strength of their Battle leave them so sad it is with people when God departs from them Hos. 7.13 8 Obs. Noysome stenches are a punishment for sin Isa. 34.3 Joel 2.20 As we have abused all our Senses so God may justly punish us in them all Bless the Lord then for the Winds those Fans of the world which are a means to keep the Air pure from infection which otherwise with Damps and ill sents would poyson us every moment VERSE 11. I have over-thrown some of you or some amongst you as God over-threw Sodom and Gomorrah and yee were as a fire-brand pluckt out of the burning yet have yee not returned to me saith the Lord. WE are now come to the Sixth and last Rod which God wasted on this stubborn People in vain and that is the subversion of their Cities I have over-thrown some of you c. Where we have first the Judgement executed viz. the subversion of some of their Cities Some read the words Prophetically as if they were a Prophesie of some Judgement to come q. d. I will raise up Salmaneser the King of Assyria who shall besiege Samaria and take it and shall subdue the Kingdome of Israel But this is clear against the text and context for the word is in the Preterit Tense and not in the Future it is not I will but I have overthrown your Cities and yet yee have not returned unto me which clearly shews that he speaks of Judgements past and such as had been ineffectual upon them and therefore he goes on to threaten more grievous things against them But now thus will I doe unto thee c. 2 Here is the Author of this subversion viz. the Lord I have overthrown some of you as God overthrew Sodom q. d. As I overthrew Sodom and Gomorrah so have I overthrown your Cities God speaks of himself according to the Hebrew Dialect in the third Person setting forth thereby his Honour and his power in this signal Judgement The like expression we have Gen. 19.24 The Lord rained fire and brimstone upon Sodom from the Lord that is from himself It is an Hebraism when a Noun is put for a Pronoun the more emphatically to express that it was not by Accident or any ordinary course of Nature but by the immediate and almighty Power of God that such showers of Fire came upon them 3 Here is the dreadfulness of this subversion it was like the destruction of Sodom and Gomorrah As God made them examples of terrour to all the wicked in succeeding Generations by consuming them with fire from Heaven 2 Pet. 2. 6. Iude 7. so the Lord brought those Israelites to the very brink of utter ruine and destruction Q. Wee read of no Cities in all the Scriptures that ever the Lord
destroyed with fire and brimstone immediately from Heaven but only Sodom and Gomorrah upon whom he brought the saddest and most stupendious destruction that ever we read of how then are these Cities said to be destroyed like them Ans. It is an Hyperbolical speech frequently used in Scripture to set forth the most terrible desolation and dreadfullest devastation that can befall a People and therefore when the Holy Ghost would set forth the signal Wrath of God against a place he tells us it was like the destruction of Sodom and Gomorrah Thus it sets forth the destruction of Babylon Isa. 13.19 Jer. 50.40 and so of Moab and Ammon Zeph. 2.9 so that it is a Figurative speech and must not be taken Literally but Allusively Sodoms destruction is put for dreadful and extream desolation and doth denote rather the measure of Gods displeasure than the manner of the punishment so Isa. 1.9 Ier. 49.18 Hos. 11.18 Israel here was brought so low and to such extreamity by their enemies that their destruction seemed like that of Sodom and Gomorrah and those that escaped out of those great trials were so few that they seemed like a brand pulled out of the fire This seems to relate to that time when God raised up Hazael and the Syrians who smote Israel in all their Coasts burnt their Cities laid wast Gilead and Bashan killed their young men slew their Children ript up their VVomen with Child opprest them in their Estates and Persons so that they became like the dust by threshing that is very weak and contemptible their strong Holds were lost and they had no Humane helper they had but fifty Horse-men left and ten Chariots and ten thousand Foot a poor Guard for a Kingdome To so low an ebbe were they brought as appears 2 King 10.32 33. 2 King 13.3.7 20 22. 14.26 4 Here is Gods mercy to Israel set forth by a kind of correction or mitigation yee were indeed like Sodome yet not altogether like Sodome for all their Cities were burnt and none escaped but the Lord hath spared your Metropolis and chief City Samaria and pulled some of you as a brand out of the fire q. d. when you were in a very low and lost condition being like a peece of Timber half burnt yet then had I pitty on you and remembred my Covenant and rescued you out of your present misery by the hand of Ieroboam the second the Son of Ioash even as a brand out of the flame and saved a remnant of you from the sword 2 King 14.25 To pull one as a brand out of the fire is a Proverbial speech and signifies the great danger which a man is in Thus Ioshua the High Priest whom the Lord delivered out of the Babylonian fiery Furnace is called A brand pluckt out of the fire Zach. 3.2 5 Here is their horrid obstinacy still under this hideous and stupendious Judgement Yet have yee not returned unto me saith the Lord. This is Versus intercalaris the usual burden of Gods sad complaint though he had sent amongst them Aegyptian Plagues and Sodomitical destructions yet so obdurate were they that neither the one nor the other could work upon them The sum of all is this That I might leave no means unassayed saith the Lord to reclaim you I have added this to all the rest of my Iudgements that I have overthrown some of your Cities and brought you so low that you were almost like Sodome and Gomorrah and you of Samaria were left out of the common destruction as a brand taken out of the sire yet all this hath not moved you to return unto me saith the Lord. OBSERVATIONS 1 If the Word of God work not upon mens hearts neither will Iudgements work upon them These people had Elijah Elisha Ionah Ioel Micah Hosea Amos to preach to them but their Ministery was ineffectual and now wee see that no Judgement can work upon them Those that are Sermon-proof and will not beleeve the Word of God will quickly be Iudgement-proof and contemn Gods Sword Those that have Moses and the Prophets and yet will not beleeve them neither will they beleeve though one should arise from the dead Luke 16. ult If a man should come roaring from Hell it would affright men but it is easier to fright men out of their wits than out of their sins Lazarus rose from the dead yet the Pharisees were so farre from being bettered thereby that they grew madder against Christ. So at the Resurrection of Christ many arose and appeared to many and no doubt but they told them how it was with those that were dead and yet it could not work upon them He that cavils at the Word will also cavil at Miracles as the Pharisees did at the Miracles of Christ. He that will not beleeve the Spirit of God speaking in the Prophets will not beleeve a man pretending that he came from the Dead and telling what the Damned suffer there How should he beleeve a Creature that will not beleeve the infallible testimony of his Creator The Scriptures are a surer ground for us to build upon than an Angels voyce 2 Pet. 1.19 No revelations are to be compared to them God will never set in with wayes of mens invention when they despise the waies of his own Ordination The blind world which is weary of true Doctrine is apt to think that if an Angel from Heaven of a Ghost from Hell would come and teach them then they should bee converted These are like Saul who contemned the counsel of Samuel living yet desired to speak with him when he was dead But 1. why doe you not beleeve Christ who dyed and is risen from the dead and speaks daily to you by his Ministers 2. Why doe you not beleeve the Prophets who being dead yet speak to you and have left us a more sure word of Prophesie 3. Suppose one should come from Hell all in flames and tell you what the Damned suffer there yet how is it probable that this should doe you good when God tells you the same thing in his Word and yet you will not beleeve him It is most certain that those who despise Gods Ordinance will never beleeve a report from a doubtful and erring authority Desire not therefore Miracles or Revelations and Enthusiasms this is a tempting of God but suffer God to teach thee in his own way by his Word and Sacraments so did Luther and this is the desire of all the Saints that God would guide them with his counsel here that is with his VVord and Spirit and so bring them to glory Psal. 73.24 The conversion of a Sinner is not so much from the excellency of the means or the abilities of the Speaker as from the power of Gods Grace which teacheth us to profit and maketh the means effectual to us Great then is the folly of those who take upon them to teach God how he should teach the
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
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.
But why doth the Lord call upon his people to prepare themselves when their hearts were hardned and he tells us that the way of man is not in himself and that the preparation of the heart is his work and not ours Psal. 10.17 Besides he had decreed here to carry them into captivity and hee tells them as much and therefore all their repentance was but vain Ans. 1. The Lord had some elect and hidden ones both called and to be called amongst them and to these he principally speaks for all Gods commands are effectual in beleevers they are not an empty sound as they are in the ears of unbeleevers but there goes forth a power from god inableing them to obey if he command them to beleeve hee inables them so to doe If he command them to prepare to meet him by repentance there goes forth a power from him which inables them so to doe As when our Saviour commanded Lazarus to arise there went forth a power from him that raised him Moti movemus acti agimus when the will is regenerate and made pliable then it readily obeyes all Gods commands be they never so hard or harsh to flesh and bloud yet they can doe all things Evangelically through Christ that strengthens them God gives them his preventing assisting co-operating persevering grace Iob 11.13 14. 2 Such commands as these shew us our duty not our ability and must make us in the sense of our own inability prepare our selves to sue unto him for preparation 3 Such commands make the wicked more inexcusable who had power in Adam to obey all Gods commands but they in him have lost it and by their daily obstinacy and falling away from God and his wayes they have justified that grand Apostasie of our first Parents 4 The threatnings of God are not alwayes absolute and irrevocable but for the most part they are conditional and to be understood with this exception viz. except they repent and amend and this condition is sometimes expressed as Ier. 18.7 8. Ioel 2.13 14. and sometimes suppressed and concealed as Ionah 3.9 Yet forty dayes and Niniveh shall bee destroyed that is if they repented not So here though Israels case seemed desperate yet the Lord bids them turn and he would be propitious to them 5 Admit the Judgement be irrevocable and Gods people must notwithstanding their repentance bee Captives to the Assyrians yet their repentance had not been fruitless for they should have escaped eternal misery 2 In this Life the punishment of such Penitents is oft mitigated though not totally removed Hence we usually see that in times of publick Calamity it goeth best with the best men to them these are but fatherly Chastisements when to the wicked they are fore-runners of greater wrath A Ieremy Ezekiel Daniel may goe into Captivity but it is for good as the Lord said sometimes of his People I will send them into the Land of Caldea for good Ier. 24.5 such mourners shall be marked for Mercy when Judgement comes Ezek. 9.4 4 Here are the Persons to whom this Exhortation is applied and directed and that is to the ten Tribes who are often called by the name of Israel as being his off-spring 1 King 14.18 2 King 3.3 10.32 hee names them twice and ingeminates the title the better to awaken them and quicken their attention as also to shew his great affection to them as David named Absolon twice whom he loved So our Saviour speaking to Ierusalem doubles the title O Ierusalem Ierusalem Mat. 23.37 to awaken them to shew his tender love and compassion to them and to shew his anger against their sins he Pathetically cries out O Ierusalem Ierusalem which killest the Prophets c. q. d. Thou that hast been the place which God hath honoured with his special presence and chosen above all the places of the earth for his habitation to fix his name there art thou become a den of Devils and Murderers So the Lord here the better to rouze these Israelites out of their security and impenitency by an Epanodos doubles their name saying Thus will I doe to thee O Israel and because I will doe thus unto thee prepare to meet thy God O Israel 5 Since we are backward and averse to this duty of Returning he backs his Exhortation with a double Motive 1 The first is a drawing Motive taken from the consideration of Gods readiness to pardon Penitents Hee is thy God prepare to meet thy God hee is thine by Profession though thou hast walkt unanswerably to it And 2. he is Thy God in Covenant with thee and so ready to receive thee if thou wilt but truly turn to him The second is a driving Motive and is drawn from the consideration of Gods Almighty Power vers 13. who was now marching against them This power the better to awaken them he sets forth by six Royalties 1 He formeth the Mountains 2 Creates the Winds 3 Knows mens Thoughts 4 Maketh the Morning-darkness 5 Treads upon the high places of the Earth 6 He is the Lord of Hosts OBSERVATIONS 1 When lesser Iudgements will not mend a People God usually comes with greater When Blasting Mildew Famine Pestilence and Sword can doe no good then look for a Thus will I doe unto thee that is I will utterly destroy thee for remedies are in vain when the sore is so desperate So Isa. 1.5 Why should yee be smitten any more q. d. your case is desperate and incurable and therefore I will trouble my self no more with you but will now utterly destroy you And this is that which highly aggravates Englands Sin we have been long incorrigible under lesser Judgements and therefore what can we now expect but that the Lord should come with a Thus will I doe unto thee O England and because I will doe thus unto thee prepare to meet thy God O England 2 Obs. God will not stick to punish his owne people and that severely when they sin against him Where he bestowes the greatest Priviledges there he inflicts the greatest Judgements He is sharper with them than with Heathens because they are nearer to him and so their sins doe more dishonour him The sins of a David doe more dishonour God than the sins of many uncircumcised Philistims God will be sanctified of all his nigh ones Levit. 10.2 He dwells amongst his people and cannot endure their provocations We can endure dung in our fields but not in our houses we can bear with briars and thorns in the Wilderness which we cannot endure in our inclosed Gardens Such sin against great light and great love and therefore will bee surely and sharply punisht for their iniquity Amos 3.2 as wee see in Eli David Hezekiah Zachariah Ierusalem Esa. 22.1 Dan. 9.12 3 Obs. Ministers must apply the Word unto their people Thus will I doe to thee O Israel This is the only way to convince and convert men what is spoken in general to all few will
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
Gods people whether they be imminent or present we must weep with them that weep and as fellow members of the same mystical body wee should have compassion one of another Rom. 12.15 1. Pet. 3.8 Especially this concerns Gods Ministers to commiserate the sad condition of Gods people and to intercede for them at the Throne of Grace Ier. 9.1 and 18.20 Ioel 2.17 So did Moses for Israel Exod. 32.31 32. and Samuel for Saul 1 Sam. 15. ult Ieremy writ a whole book of Lamentations for Ierusalem and Christ wept over it Luke 19.41 42. Hence the Lord so oft commands the Prophets to take up a Lamentation for the Princes of Israel Ezek. 19.1 yea for Tyre Ezek. 27.2 and for Egypt Ezek. 32.2.16 and threatens such as neglected this duty Ezek 13.5 and 22.30 31. How great then is the sin of those wicked men who mock at such as mourn for them who hate those which help to keep off judgements from them who seek the destruction of those which seek their salvation and desire their death who use all means to bring them to life such horrid ingratitude shall not pass without some signal vengeance 5 Obs. Such as contemn Gods Iudgements shall at last lament their folly These obduratesi nners scoft at the Prophets Threatnings and asked when will the day of the Lord come why it shall come upon you in a day that you look not for it and shall bee a lamentation and a burden that shall sinke you Patience abused turns into fury though God bear long yet hee will not alwayes bear VERSE 2. The Virgin of Israel is fallen shee shall no more rise shee is forsaken upon her Land there is none to raise her up IN the precedent Verse the Prophet tells us of a Lamentation given him by God to publish against Israel In this Verse he comes to tell us exegetically what it is viz. the fatal and final overthrow of the whole Kingdome of Israel set forth in emphatical termes and variety of words to assure this unbeleeving people of the certainty of those Judgements which they should shortly feel In the words wee have the summe of this Funeral Lamentation or Samaria's Epitaph The Virgin of Israel is fallen Where wee have 1 A Judgement threatned and that is a fall Israel is fallen viz. into the hands of the Assyrians 2 Here are the persons upon whom this judgement shall fall and that is upon the Virgin of Israel or the ten Tribes 3 Here is the certainty of it Is fallen that is they shall as surely come down as if they were this day in the dust Quest. How is Israel called a Virgin whereas shee had plaid the Harlot with Idols and is therefore called on Harlot Hos. 1.2 Answ. Kingdomes and Cities are called Virgins in Scripture on several accounts As 1 when they flourish in riches and renown and remain unconquered and unaccustomed to any yoke of servitude now such in Scripture though they bee Heathenish and Idolatrous yet are called Virgins As Tyre Isa. 23.12 Babylon Isa. 47.1 and Aegypt Jer. 46.11 2 In respect of their Effeminacy Delicacy and Wantonness priding themselves in their Beauty and Bravery and tricking themselves up like Virgins and thus Israel was effeminate living daintily and deliciously giving themselves up to feasting mirth and musick Amos 6.4 5 6. priding themselves in their wealth and ornaments and in this respect they might be called Virgins 3 In respect of their weakness and unableness to help themselves so Israel shall fall and be like a poor helpless forlorn Virgin that sits alone in distress without any helper she shall now be deflowred and wasted by the Assyrian 4 Israel is here called a Virgin after her Apostacy but this is in relation to former times before they were Idolatrous as in Davids time before the division of the ten Tribes when they served God in purity without the mixture of humane inventions and likewise in relation to their duty shewing what they should have been and not what now they were and in this sense Iudah is also called a Virgin after their Apostasie Ier. 18.13 31.21 they had both the name of Virgins but were indeed Idolaters and by consequence Adulteresses that broke the Covenant of their God 5 The City of Samaria was a maiden City it was never subdued or conquered by any Nation before the Assyrian King Salmaneser brought it under the yoke of Servitude and carried the ten Tribes captive into Assyria and Media and in this respect it might be called a Virgin 3 Here is the certainty of this Judgement set forth in the Present Tense The Virgin of Israel is fallen that is shee shall as surely fall as if it were already done and this is usuall with the Prophets to signifie the certainty of a rhing by putting it in the Present or praeterit Tense Thus the Scripture speaks of Eastern and Western Babylon in the Present Tense Babylon is fallen is fallen that is it shall suddenly surely and irrecoverably fall Isa. 21.9 Ier. 51.8 Rev. 14.8 18.2 So Iude 14. The Lord cometh that is he will as surely come as if he were now coming to Judgement This was about forty years before the final overthrow of Samaria that the Prophet fore-told this yet since God had decreed their fall he tells them it shall as surely be effected as if it were done this day and it is usual with all the Prophets to speak thus assertively not only because of the certainty of what his denounced but because from the first denuntiation the plague begins though not discerned nor sometimes accomplisht till many years after 4 Here is the aggravation of her fall 1 She shall fall so that she shall never rise again 2 She shall be forsaken in her own Land 3 There shall be none to raise her up Many fall but they rise again but when a Kingdome shall fall from its former splendor and dignity and never be restored again that is very sad yet this was Israels case they were carried Captive into Assyria and the body of the Kingdome and generality of the People never returned again nor had they ever the face of a Kingdom more 2 King 17. Hos. 4.5 5.5 When the remainders of Iudah returned out of the Babylonish Captivity to Ierusalem some few of Israel joyned themselves with them and are reckoned with Iudah the rest of the ten Tribes being scattered and dispersed up and down the world degenerated into Gentiles and some of those dispersed were converted in the Apostolical times as appears by the inscriptions of the Epistles of Iames and Peter Obj. But we read in our Saviours time of the lost sheep of the house of Israel Matth 10.6 15.24 and that Nicodemus was a Master in Israel Ioh. 3.10 and therefore some conclude that the Kingdom of Israel was not totally ruined Ans. The word Israel hath many significations in Scripture but that in Matthew hath relation to
speech from these Rulers and complains to himself and to his people saying They afflict the just take bribes c. We do but wash a Blackmore and labour in vain when we speak to such posts and stones as I have shewed elsewhere 2 Obs. All the wayes and works of men are under the inspection of an All-seeing God All things are naked and anatomized before the eyes of him with whom we have to do Psal. 94.9 10. Heb. 4 13. Hee knows not only an action or two but hee knows all the wayes that men take Iob 23.10 Men may deceive others and themselves too but they cannot deceive God he sees through their projects and sayes to them as the Prophet said to the wife of Ieroboam Come in thou wife of Jeroboam why fainest thou thyself to be another than thou art The secret plottings and contrivements of mens hearts are not hid from him Psal. 94 11. Ezek. 11.5 The great ones of the world may vail their villanies and hide them from the eyes of men and escape their hands but there is a greater than they whose eyes behold all their doings and whose hand will bring them unto justice All their pomp shall shortly lye in the dust and they stand stript and naked before Gods dreadful Tribunal We should therefore all of us lead a life worthy of such a presence and take heed of provoking him by our sins who cannot look upon them but with a vindictive eye and one look of his eye puts all into terrour if hee but look on the earth which never sinned against him it trembles Psal. 104.32 I have read of some that have had such lively sparkling eyes that they have affrighted such as beheld them but what are their eyes compared with Gods 3 Obs. Wicked men by long continuance in sin come at last to be high and mighty sinners As in goodness the repetition of the act intends the habit and the sons of Sion go on in Gods wayes to perfection Philip. 3.13 14. Heb. 6.1 So the sons of Belial conceive sin travel with it and then bring it to perfection Iames 1.15 As men when they come to their full growth are strong and men of might so when sinners are come to their full growth they become great and mighty sinners as we see Eccles. 8.11 Ier. 3.5 and 44.16 17. Hos. 2.5 They set their hearts upon sin their greediness after it shews the strength of their affection to it Eph. 4.19 This bodes some judgement approaching when mens sins are for number many and for nature hainous and habitual As there is a woe hangs over the heads of such as are mighty to drink wine and men of strength to powre down strong drink Isa. 5.21 So judgements are prepared for all obdurate mighty sinners Deut. 29.19 20. It is said of Nimrod that he was a mighty Hunter Gen. 10.9 so wee may say of too many they are mighty Oppressors mighty Worldlings mighty Epicures c. and therefore we must look for mighty miseries Ingentia beneficia ingentia vitia ingentia supplicia As it is the glory of a man to be much and mighty in the service of God Luke 24.19 Act. 7.22 So it is mens great debasement when they are much and mighty in the service of sin and Satan Ier. 8.2 Micah 7.3 4 Obs. Bribery is base It blindes the eyes perverts judgement condemns the innocent acquits the nocent and brings confusion and disorder into a land These wicked men acted their sins in all the six Cases but would confess them in no case They acted in the Nominative case by seeking a name to themselves In the Genitive by fornication both spiritual and corporal Amos 2.7 8. In the Dâ—rive by Bribery In the Accusative by detracting and slandering of the righteous In the Vocative by flattering and in the Ablative by robbing 5 Obs. Perverting of justice to the oppressing of the poor is a Land-destroying sin That which brought Israel and Iudah into Captivity was more especially their sins of Injustice and Cruelty as is fully proved by a learned Pen. Verse 13. Therefore the prudent shall keep silence in that time for it is an evil time THe Prophet goes on to shew the sad and deplorable condition of this obstinate people whom neither God nor man could work upon The Lord tells them in the precedent verse that he knew all their works and the Prophets told them of judgements coming upon them for those wicked works but they misused the Prophets of the Lord and hated him that reproved them in the gate and were so resolvedly set upon sin that the Prudent resolved to bestow no more counsel in vain upon them In the words we have 1 The property of the Pious they are prudent wise intelligent men True beleevers and such as fear God are the truly wise men of the world They do nothing rashly and inconsiderately but do all with good advice They wisely compare things together they observe the mysterious wayes of providence and so become men of much sagacity and can guess at the consequences of affairs These are called prudent men 1 Sam. 16.18 Prov. 13.16 and 16.21 Isa. 3.3 They fore-cast and consider what is to be done and spoken how when where As his words are spoken super ratis suis Beophnau Prov. 25.11 in season with a due concurrence of all circumstances so his works are done in due season fitly and successfully The Original word signifies a cautious circumspect prudent understanding man hence they are oft called wise men intelligent men and men of good understanding by a Metonymy of the effect because Prudence is a fruit of wisdome 2 It signifies an Instructer and Teacher who gives instruction and makes others to understand hence many of the Psalms are intituled Maschil le David i. e. a Psalme of David teaching and giving Doctrinal instruction 3 Sometimes by a Metonymy of the effect it is put for prosperity and happiness because they usually attend upon Prudence So 1 Sam. 18.30 Isa. 52.13 Prudence is three-fold 1 Carnal 2 Ethical and Moral 3 Theological 1 There is a Carnal Wisdome and Prudence when men are wise only for themselves seeking their owne ends ease and advancement Luke 16.8 this is so farre from wisdome that it is called and counted folly in Gods Dictionary Luke 12.20 1 Cor. 1.19 3.19 2 There is a Moral Prudence which is found in the civil wise men of the world Isa. 29.14 49.7 Matth. 11.25 Acts 13.7 3 There is a Theological and Divine wisdome which is conversant about Divine and Spiritual things and in this sense the faithful and regenerate are called Wise and Prudent Deut. 4.6 Matth. 7.24 and 25.2 Some Criticks make Wisdome to be the speculative part and Prudence the practical Wisdome to be infused and Prudence acquired But these are so involved one in another that one cannot be without the other and therefore we finde them oft
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
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
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
would promise a choyce Mercy he tells his People that hee will break the Bow and the Sword and make them to lye down in safety Hos. 2.18 Levit. 26.5 6. Iob 11.19 Isa. 2.4 33.20 Hence the Psalmist calls upon Gods People to praise him for this mercy of mercies in making our barres strong and setling peace in our borders Psal. 147.12 13 14. It is in times of Peace that Fields are tilled the Gospel spreads Learning increaseth and the Church is edified Ezek 37.26 Acts 9.31 See more for Peace Sibel 1 Tom. p. 576 c. D. Tuckney Good day well improved Mr. Harvey his Olive Branch D. Stoughtons Ser. on Psal. 144.15 D. Tho. Taylors Ser. fol. on Heb. 12.14 p. 418. D. Gauden on the same text Church his Treasury p. 309. Barlow on 2 Tim. 2.22 p. 160. VERSE 7 8. Thus he shewed me and behold the Lord stood upon a wall made by a Plumb-line with a Plumb-line in his hand And the Lord said unto me Amos what seest thou and I said a Plumb-line Then said the Lord behold I will set up a Plumb-line in the midst of my People Israel I will not again pass by them any more WEE are now come to the Third Vision wherein the Lord sets forth the utter destruction of Israel God had born long with their provocations and waited long for their return but since they were incorrigible and incurable hee resolves now to make a final end with them and to pass by and pardon them no more but to destroy them by the Sword of Salmaneser King of Assyria which is here typified by a Plumb-line Where we have 1. The Vision it self vers 7. 2. The explication of it vers 8 9. Thus he shewed me This is the usual Preface as before vers 1 4. And behold the Lord stood upon a wall made by a Plumb-line or on the wall of a Plumb-line it is an usual Hebraism that is the Lord stood on a perpendicular wall such a one as was curiously made and exactly squared by the Plummer The word Anach which signifies a Plumb-line is variously rendred 1 Some call it a Masons Truel so the vulgar Latin with which they build and parget walls for strength and elegancy so God had been the strength and glory of Israel 2 The Septuagint the Syriack and the Arabick render it thus I saw the Lord standing on an Adamantine wall with an Adamant Stone in his hand implying that God had been the firme defender of his people and a wall of Adamant to them which no Hammer could break Both these are truthes but they have no foundation in the text 3 The word Anach which is used only in this text genuinely signifies a Plumb-line which Masons and Carpenters use for the keeping of their work straight and even Thus Zerubbabel when he was to build the Temple is said to have a Plummer or Tin-stone in his hand that is a Measuring-line to which a weight of Tin Stone or Lead was tied Zach. 4.10 hence it is called Lead Metonymically because a Plummet of Lead is usually tied to a Cord or lines end to keep it straight We read of a double use of the Plummet in Scripture 1 For Building and Rearing 2 For Ruining and Demolishing 1 The Plummet is used in building to make the Work proportionable to the Model thus Metaphorically God himself is said to work by Rule and Line Iob 38.5 Isa. 44.13 Ier. 31.39 Ezek. 47.3 Zach. 10.16 21. by this the Mason and the Carpenter try the rectitude of the Structure and what upon trial he findes to be right and regular that he preserves and what is irregular and exorbitant inclining either too much to the right hand or to the left that he pulls down 2 The Plummet is used in levelling and demolishing When the Mason layes the Line to the Work and findes upon trial any place to swell and belch out that he demolisheth and pulls down thus when the Lord threatned to ruine Edoms Country he tells us That he will stretch upon it the line of confusion and the stone of emptiness Isa. 34.11 that is the Lord will measure it out for utter destruction and perpetual ruine so that it shall never be built or be inhabited more The like expression we find Isa. 28.17 Lam. 2.8 and especially in the 2 King 27.13 where the Lord threatning to destroy Ierusalem tells them That he will stretch over Jerusalem the Line of Samaria and the Plummet of the house of Ahab that is I will deal with Ierusalem as I have dealt with Samaria and with the house of Manasseh as with the house of Ahab as I destroyed those for their sins so will I destroy these Thus the Lord stood upon the Wall with a Plumb-line in his hand as ready to execute his just and righteous judgements upon Israel This is an Embleme of Gods Mercy and Justice who is the Master-builder of his Church 1 It denotes his Mercy in that he made this Church right and firme like a perpendicular wall made exactly by Line and Rule he had curiously built it and as carefully defended it 2 It is an Embleme of his Iustice he stands upon the wall of his Church continually trying and examining whether it continue right or not bearing with its defects untill like a wall quite bending and belching out it can no more be mended or set upright as it was at the first for then he resolves to throw down all Isa. 30.13 This wall by some is made a Type of all the people of Israel whom the Lord of old had built for a peculiar people to himself These resembled a wall For 1 Walls cannot raise themselves but are built by some skilful Architect so this people of Israel did not raise themselves but God of his owne free love and grace chose them for his owne peculiar and exalted them above all the Nations of the world 2 Walls have foundations and so had this people many gracious Promises to build upon which the Lord made to Abraham and his Seed which they contemning came to ruine 3 An Architect builds the walls by Line and Rule so God did all for this People with the greatest judgement and exactnesse imaginable They had all of the best the best Church the best Sate the best Lawes the best Rulers and the most successful Judges and Kings The Lord himself was for walls and bulwarks to them he was Salvation round about them and their glory in the midst of them so great was his care and tendernesse over them Isa. 26.1 60.18 Zach. 2.5 But since neither Mercies nor Judgements could mend them the Lord resolves to forbear them no longer but as he had built them up in mercy so now he would ruine them in justice and punish them exactly according to their demerits OBSERVATIONS 1 Though the Lord bear long with the Sins of a People yet he will not alwayes bear Though the Prayers of his
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
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
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-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
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
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
we do the works of Abraham Iohn 8.39 Rom. 9.7 8. Let our Ancestors be never so gracious unless we follow their gratious example and walk in their steps we are no better in Gods esteem than Ethiopians and out-casts yea the piety of predecessors is so far from justifying any in their sins that it aggravates them in that they had such good patterns set before them and yet they would not follow them A Noble Pedigree is little worth where the line of well-doing continues not and 't is much more glory to begin the honour of ones house than either to end it or not encrease it What did it profit Châ—m that he was the Son of Noah or hurt Abraham that his Father Terah worshipped Gods of Clay or hurt Timothy â—hat he was born a Gentile Honesty how mean soever the birth be knows no disgrace The Prince of Satyrists though a Heathen yet hath spent a whole Satyr to very good purpose against those that boast of their Noble Pedigree when themselves have nothing that is truly Noble in them 2. Priviledges abused increase wrath Mat. 11.20 21 22 23. Rom. 2.9 1 Cor. 10.2 3 4 5. Heb. 2.1 2 3. When men ungratefully abuse their mercies and the God of their mercies 't is just with God to strip them of those mercies But of this at large elsewhere 3. Sin debaseth a people and makes glorious Nations like to unglorious and contemptible Heathens Whilst Israel walked up to his priviledges he was exalted but when he offended in Baal and fell to Idolatry he died and lost his reputation with God and Man both at home and abroad Hos. 13.1 Ezek. 16.3 4. The changes in Nations aud translating of Kingdomes from one to another are not casual but providential There is the finger of God in them all 'T is he that destroyed the Canaanites and brought in Israel 'T is he that cast out Israel and brought in the Assyrian he rooted up Iudah and brought in the Chaldean and rooted up the Chaldeans by the Medes and Persians and brought the Philistines and Syrians out of Caphtor and Kir He puts down one and sets-up another in the Throne and none may say unto him What dost thou Deut. 2.21 4.21 5. External favours and deliverances are no Arguments of Gods internal love and favour to a people Uncircumcised Philistines and Idolatrous Syrians may be delivered from a Caphtor and a Kir and yet these preservations may be to them but reservations to greater wrath Pharaoh was delivered from many plagues yet his heart being hardened at last hee perisht in the Sea All things come alike to all and there is no judging of Gods favour by these external things Eccles. 9.1 2. The Sun of prosperity shines as well on the barren Wildernesse as upon the fruitful Pastures VERSE 8. Behold the eyes of the Lord God are upon the sinful Kingdome and I will destroy it from off the face of the Earth saving that I will not utterly destroy the house of Iacob saith the Lord. THe Prophet goes on in the confirmation of what he had denounced against Israel by an Argument drawn from the Justice of God who is of purer eyes than to behold iniquity with the least approbation and who will not acquit persons or Kingdomes that persevere in their wickednesse Behold the eyes of the Lord are upon the sinful Kingdome to punish and destroy it In the words wee have 1. A note of Attention Behold 2. The matter to be attended and that is 1. A judgement threatned God will destroy Israel from the Superficies on face of the earth that is he will extinguish their memorial from amongst men and root them out of the world so that they shall never have more the face of a Nation upon Earth The like expression we have Exod. 32.12 Deut. 6.15 Warnings could not mend them now Judgements shall rid the world of them 2. Here is the reason why the Lord will thus destroy them and that is because they are a sinful Kingdome or as the words are in the fountain they are a sinning Kingdome a Kingdome even composed of sin and drowned in iniquity A Kingdome that sinned not through weakness but wilfulness whose sins were not infirmities but enormities They fell not by the violence of temptation but 't was their trade to be sinning they were wholly given up to it both Superiours and Inferiours had for many years been a race of Idolaters persisting obstinately in their wicked waies no wooing nor warning no mercy nor menaces could work upon them they were incorrigible and incurable and therefore the Lord now resolves to ease himself of them Quest. But who is meant here by the sinful Kingdome A. Some conceive that by Kingdome here is meant any sinful Kingdome indefinitely but I conceive that Amos being sent more especially to prophesie against the Idolatry of the Kingdome of Israel doth directly and primarily speak against the Idolatry of the Kingdome of Israel for Idolatry is called The sin by way of eminency as I have shewed before on Amos 8. ult now Israel persevering as in other sins so especially in this great sin of Idolatry is here called Mamlachah Hachattaah Hoc regnum peccans this sinful Kingdome the article Ha is emphatical and the Text saith not Mine eyes are upon a sinful Kingdome indefinitly but upon This sinful Kingdome viz. of Israel and then secondarily it includes the Kingdome of Iudah which had deeply corrupted it self and not long after they also were carried Captives to Babylon 3 Here is the certainty of the judgement The Eyes of the Lord are intent upon them for this purpose see Vers. 4. before he hath set his face in anger against them to destroy them 4 Here is a mitigation or qualification of the Threatning Yet he will not utterly destroy the house of Iacob but in the midst of judgement he will remember mercy and having purged out the dross and destroyed the prophane body of the people and rebellious rout he will preserve the penitent as a remnant for himself according to his promise made of old to Abraham Isaac and Iacob Lev. 26.40 41 42. Though the Lord beat Heathenish Nations to dust and stock up the wicked root and branch and though Israel deserved a total destruction yet for his own Name sake he will not deal so with his Church and chosen he never utterly destroyes them but leaves some remnant to praise him and to shine like lights in the midst of a perverse people and if he do bring them into Captivity yet a remnant both of Israel and Iudah shall return again according to that precious promise Ier. 30.3.10 â—o the dayes come that I will bring again the Captivity of my people Israel and Judah saith the Lord and will cause them to return to the land that I gave to their fathers and they shall possess it This was fulfilled when a remnant of Israel returned out of Assyria and
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
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
he catcheth with his hook or thorn and puts into his bagge they shall not need Carts to carry you away Fish-hooks shall doe it It is a Metaphor frequent in Scripture as 2 King 19.28 Iob 41.1 2. Ezek. 19.4 29.9 38.4 2 Here is the aggravation of their misery they shall not only perish themselves but their posterity shall suffer with them You shall be taken away with Hooks like Thorns and your posterity with Fish-hooks q. d. you shall be like Fishes which are industriously caught easily pulled up and suddenly carried away on a Thorn or Fish-hook yee shall bee no more like fat Kine which abide in their Pasture but I will root up you and yours you shall be carried into Captivity As the Fisher driveth the Fish out of his holds and then catcheth and killeth it so shall the Assyrians violently pull you out of your holds and habitations for the slaughter OBSERVATIONS 1 Obs. Swearing in it self is not unlawful God himself who cannot sin yet swears by his Holiness so Isa. 45.23 62.8 Ier. 51.14 Heb. 6.13 but of this at large elsewhere 2 Obs. God is Holiness it self It is essential to him and therefore it is here put for himself The Lord hath sworn by his Holiness that is by himself Holiness in Angels and Men is Accidental they may lose their Holiness and yet bee Creatures still but Holiness is so con-natural to God that hee may as soon cease to bee God as to be holy But of this elsewhere 3 Obs. It is a very hard thing to convince secure Sinners of an approaching Iudgement God is constrained to swear here to assure them of the certainty and infallibility of his Threatnings As in times of Adversity and Temptation men are hardly brought to beleeve the Promises Psal. 116.11 so in times of Prosperity it is hard to convince men of the truth of Gods Threatnings I spake to thee in thy prosperity and thou wouldest not hear Jer. 22.21 4 Obs. Sin and Punishment are inseparable In the first Verse we had their Sin and in this second their Punishment as men have their daies of sinning so God hath his dayes of punishing for sin Deut. 28.16 17 c. Psal. 37.13 Ier. 46.21 50.27.31 Ioel 1.15 Luke 19.43 Revel 18.8 No sooner had Ahab killed Naboth and taken possession of his Vineyard but presently the Lord sends Elijah with a whole volley of Judgements against him 1 King 21.16 to 25. 5 Such as oppress others shall at last bee oppressed themselves Look what measure men mere to others God will raise up some that shall mere the like to them again These fat Beasts did goar the poor and get their estate from them now the Lord raiseth up the Assyrian against them who with their Hooks should pull them out of their estates and habitations as Fishes out of the water God loves to pay Sinners in their own coyn and to retaliate the wrongs which they have done to others Thus Adonibezek confesseth that as he had done to others so God had requited him Iudg. 1.7 such as shew no mercy to others shall have none themselves Iam. 2.13 Babylon that had tortured and abused the Saints must have double given her Revel 18.6 the Sodomites that burnt with lust were burnt with fire from heaven Gen. 19.5.24 Iosephs Brethren that sold him into distress were at last distressed themselves and acknowledge Gods Justice in it Gen. 4.21 Davids Sin in numbering the people was punisht with diminishing of the people Hereby God doth more sensibly convince men of their Sin when they may read it in the punishment Thus those who are disobedient to their Parents God raiseth up of their Children that shall rebel against them Those that abuse their first Wives are oft-times punisht by the second and those Servants that were false to their Masters shall be punisht with Servants that will be perfidious to them Let us therefore by the punishment labour to finde out the Sin that brought it and judge our selves for it and we shall not be judged of the Lord 1 Cor. 11.32 6 Obs. When a People are ripe for ruine they shall suddenly and easily be destroyed God staies but till the sins of a People be full and then he suddenly brings them down Gen. 15.16 look how easily the Fisher pulls up his little Fish with his Hook and carries it away so easily did the Assyrian carry away this Idolatrous people into Captivity now that their day was come There is no power or policy against God hee can destroy the stoutest enemy with the greatest facility Isa. 25.11 if he be angry with a People he wants not Fishers Hooks Hunters to pursue them and carry them away Ier. 16.16 Hab. 1.14 15 16. 7 Obs. Children many times fare the worse for their wicked Parents The Parents are taken away with hooks and the Posterity with Fish-hooks root and branch must be stockt up It is just with God to cut off the wicked with their seed as we kill the Wolf with her Litter and the Fox with her Cubs Deut. 28.41 Hos. 13.16 But of this at large elsewhere VERSE 3. And yee shall goe out at the breaches every Cow at that which is before her and yee shall cast them into the Palace saith the Lord. THe Prophet continues his Threatning as appears by the Copulative And yee shall goe out of the Breaches Hee amplifies their calamity by that fear and consternation which should surprize them the walls of Samaria being broken down those Grandees which before went in great state and order should now confusedly like so many frighted Beasts flee out at every breach to save themselves so that in this Verse we have as in the former 1. A Commination or Judgement threatned Yee shall goe out at the breaches 2. A confirmation of this Commination saith the Lord. The better to awaken them he adds this again that they had not to doe with man but with the Almighty who will not be mocked nor dallied withall The Prophet goes on in directing his speech to the Nobles Judges and Counsellours of the Land though he spare not the inferiour sort yet because the Rulers were the ring-leaders in sin therefore he bends his speech principally against them 1 Here is the Title which he gives them viz. Gowes a blunt term but a fit one this is implied in the feminine Gender Una quaeque scil vacca as verse the first q. d. you look upon your selves as great men but in my eye yee are as so many fat Beasts and not one of you shall escape Gods revenging hand 2 King 17.20 2 Here is the misery that attends these wanton luxurious Beasts they shall be so full of fear that they shall run out at the breaches of the walls leaving all their riches behind them The words admit of some difficulty and therefore I shall open them distinctly Yee shall goe out of the breaches viz. Which the enemy hath made
Rod and the heavie Oxe by the Goad OBSERVATIONS 1 Famine is one Iudgement which God sends upon impenitent Sinners VVhen God is greatly incensed against a People then he sends the Famine which he calls one of his four sore Judgements Ezek. 14.21 it is an Arrow which he shoots against a People of his wrath Ezek. 5.16 The Lord can no sooner call for a Famine but like a faithful Servant it presently obeys 2 King 8.1 hee called for a Famine and it came upon the Land seven years Psal. 105.16 when it comes in extremity it is very sad hence it is called the terrible Famine Lam. 5.10 This will appear in seven particulars 1 It makes men unnatural and cruel even to their neerest Relations as Wife and Children Nature bindes a man to tender and pitty these yet in time of Famine we read of Mothers eating their own Children 2 King 6.28 29. Ier. 14.9 Lam. 4.10 this Curse the Lord threatens against disobedient ones Deut. 28.53.56.57 2 It is a lingring languishing death other Judgements cut men off suddenly but this consumes a man as it were peece-meal Lam. 4.9 They that are slain with the Sword are better than they that are slain with hunger Why so for these pine away for lack of sustenance 3 It makes men faint and feeble and so unfits men for the Service of God in their calling Gen. 47.13 they faint by reason of the famine Hence Bread is called the staffe stay and strength of our natures Levit. 26.26 Psal. 105.16 Isa. 3.1 Ezek. 4.16 take a Staffe from a weak man and he falls to the ground 4 It makes men howl and lament Hos. 7.14 Ioel 2.11 yea rage and be mad Isa. 8.21 5 Hunger burns like a fire which is a most terrible element it wasts the radical moysture Deut. 32.24 Ieremy describing the Famine in Ierusalem tells us that their face was black like a Coal and their skin was black like an Oven because of the terrible Famine Lam. 4.8 5.10 when the Calor nativus hath nothing to feed upon it consumes the Humidum radicale and so the man dyes 6 It brings Poverty with it now extream Poverty is a sore Judgement and puts men upon desperate attempts as robbing killing c. Prov. 6.30 30.8 9. it makes rich men poor and forceth them to sell their Land Catrel Goods Cloath c. Skin for skin and all that a man hath will he give for his life The Aegyptians sold all that they had to Ioseph for bread and when all was gone they sold themselves Gen. 47.18 7 It is usually attended with other Judgements as Sword and Plague such great Judgements seldome goe alone Ier. 14.15 16. 24.10 Ezek. 7.15 14.21 Let us then fly from sin which turns that God who is mercy and pitty it self into fire and fury and provokes him to send such terrible Judgements on his people Especially take heed of four sins 1 Intemperance Drunkenness and Gluttony bring the famine on a Land Abuse of plenty loseth plenty when men rise early to follow strong drink then their honourable men are famished Isa. 5.11 12 13. Ioel 1. 2 Covenant-breaking when there was a three years Famine in the dayes of David hee inquired of the Lord what was the ground of it the answer was that it was for Saul and for his bloudy house because he slew the Gibeonites contrary to Covenant confirmed by an oath Iosh. 9.7.15.18 2 Sam. 21.1 Ier. 34.17 18. 3 When men spend the strength which they receive from the Creature in the service of the Devil consuming them upon their lusts or in sacrificing to Idols as the Israelites did here they served Baal with the Corn and Wine which God had given them therefore God took it from them 4 Contempt of the Word the wayes and Worship of God God oft punisheth our abuse of Spiritual food with the want of Corporal They that hate his Messengers shall dye by the Famine Ier. 11.21 22. so when men preferre their own interests before Gods and can dwell themselves in seiled houses but the House of the Lord must lye wast this brings a Curse upon their Crops and Labours Hag. 1.6.9.10 2.17.18 19. 2 Since it is the Lord that sends cleanness and want of bread amongst us let us be patient under it let us be dumbe and silent because the Lord hath done it There is no evil in the City of this kind especially but the Lord is the Author and orderer of it it comes not by Accident but by Divine appointment it is the Lord that sends Famines to Cities and Kingdoms and the rather we should bee patient when we consider that our Famines are nothing to what our sins deserve 2 Nothing comparatively when we consider the seven years Famine in Aegypt when for five years together there was neither Earing nor Harvest Gen. 41.40 45.6 In the three years Siege of Samaria the people within did eat their own Children and fed upon Dung 2 King 6.25.28.29 an Asses head was sold for eighty peeces of Silver which is ten pound in our coyn and the fourth part of a Kab of Doves dung for five peeces of Silver now a Kab contained four pound and five ounces and the fourth part was thirteen ounces and for this they gave ten shillings and upward But no famine was like Ierusalems famine as wee may see in the Lamentations of Ieremy when the Children cried for bread and there was none to give them those that were cloathed in Scarlet embraced the Dung-hill their beautiful Nazarites were blacker than Coals and the pittiful Mothers became Butchers of their own Children As the Lord said to his people Goe to Shiloe so say I Go to Germany and to Rochel and consider what God hath done to them for their Sins there you shall see Doggs Cats and Rats sold in the Markets and men and women fighting for them There you shall see Women eating their own Children the living feeding upon the dead and digging up dead Corps out of their Graves that they might feed upon them Beggers coming to doors have been killed and eaten yea the skins of Horses Sheep and Oxen have been their food let us take heed lest Germanies Heresies Blasphemies Apostacies Drunkenness c. be found in England lest Germanies Plagues come hither also O let us be an obedient people let us not fight against God with his own blessings nor abuse his plenty to his dishonour but serve him with gladness of heart in the abundance of all things for it is Piety that breeds plenty Psa. 81.12 13. Isa. 1.19 if there bee but a sincere will and desire to obey we shall eate the good of the Land and in time of famine wee shall be fed Psal. 33.19 34.10 37.19 Iob 5.20 Prov. 10.3 Isa. 33.15 16. 2 Live by faith and then in an holy security at destruction and famine you may laugh Iob 5.22 Faith answereth all distrustful cares and feares as Abraham did
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
Worm it is one of Gods great Armies which he sends against a rebellious People to destroy their Vine-yards and Fig-trees that is the fruites of their Vines Fig-trees and Olives by a Metonimy of the subject These are worse than Locusts for that feeds only on the tops of the ears of Corn as he flies but the Palmer-worm sticks close to the Fruites and Flowers they light on and will not off till they have consumed them It makes clean work leaving nothing behind it These Israelites that neglected their Souls yet used great care and pains about their Vines Olives Gardens and Orchards but all your cost and care saith the Lord shall be lost and become a prey to the Palmer-worm 3 Here is the time when the Lord smote them and that was in the very flower and prime when Gardens and Vineyards c. were increased and loaden with fruit when they were multiplying then he blasted them or the multitude of your Gardens and Vineyards did the Palmer-worm devour so the Margin of our Bible 4 Here are the Persons whose fruites were smitten viz. the rebellious Israelites included in the Pronoun Possessive yours yours yours your Gardens your Vine-yards your Fig-trees your Olive-trees it is for your sins and your sakes that these are smitten 5 Here is the unsuccessfulness of these rods upon them yet have yee not returned unto me saith the Lord. One Judgement should have wrought upon them or a second at least but when a third and fourth shall come and yet a people shall not be wrought upon it argues the height of obstinacy and malice and that such Persons are exceedingly blinded and besotted by the Devil to their own destruction it is a God-provoking Sin thus still to sin against the remedy of their recovery and therefore the Lord still layes his finger on this sore and oft complaines of it as here so elsewhere Isa. 9.13 Ier. 3.10 5.3 8.5 Hos. 7.10 Hag. 2.17 How oft doth he require the amendment of this fault making many promises to incourage them Ier. 3.1.7.14.22 and threatens them if they will not Ier. 15.7 and yet still they continue impenitent OBSERVATIONS 1 God wants not Hosts and Armies of Creatures to subdue a stubborn and rebellious people He hath the Host of Heaven and the Hosts of the Earth at his beck and if he but hiss or stamp or give the least intimation to them they are presently up in armes against us Isa. 5.26 7.18 Frost and Snow Hayl and Tempests are all his servants ready prest to doe his will Exod. 9.23 Psal. 147.16 17 18. Hag. 2.17 with these hee can destroy our Fruites in the bud or in the blade or when they are come to maturity yea when they are in the Barn he can send Lightning and consume them If hee be angry with us he can call for an Army of Insects and contemptible Animals and by these he can destroy us When Pharaoh rebelled against him the Lord sent an Army of Froggs Flies and Lice against him and by these hee vext him Exod. 8.2.16.21 the Lord hath Hosts of Men and Angels at command but hee chuseth rather to confound his enemies by these contemptible Creatures that he may exalt his own power and abase proud man hee hath the Cankerworm the Palmer-worm the Locust and the Caterpiller these are called his great army which he sends against a disobedient people Ioel 2.11.25 Obj. We are not troubled with an Army of Locusts Palmer-worms c. these were proper to those Eastern Countries Ans. It is true literally our cold Southern Climate is not subject to the annoyance of these yet if the Lord bee angry with us he can send even these upon us for South and East are alike to him Mystically and Metaphorically hee hath troubled us with an Army of Locusts Caterpillars Canker-worms c. yea in kind he sent a strange Grub which devoured only the Barley which is most abused by Drunkenness in many parts of the Land in the year one thousand six hundred forty nine yea and he can and will if England goe on to fin after the rate that it hath done of late years bring in an Army of Forreigners fierce and savage men whose Language we understand not who shall shew no mercy to the Old nor pitty to the Young what is said of the Natural is most true of these Metaphorical Palmer-worms they are the last and the worst of evils they sweep all away before them and make clean work where they goe Ioel 2.3 and this is that Judgement which the Lord seems at this day to bee preparing for England and yet we are not affected with it The Churches enemies are strongly united and have made a kind of Universal peace amongst themselves Gebal and Ammon and Amaleck the Moabites the Ismalites the Hagarens c. France Spain Italy Curland Holland Denmark c. are all confederate and united and the Churches of Christ who should joyn to their Dove-like simplicity Serpentine wisdome when in this juncture of time they should be most strongly united they are most sadly divided both within and without the King of Denmark with the Electors of Saxony and Brandenburg joyn with Papists against the Protestant interest and so doth the Hollander What sad Massacres have been in Savoy and Poland is well known to the world and Plots are preparing for the destruction of the Protestants both in France and Switzerland and England that was alwaies wont to preserve the Protestant interest and assist it in all Nations yet is so sadly divided and crumbled into so many Factions and Fractions into so many Divisions and Subdivisions that without a Miracle of Mercy we are like to bee made a prey to the Common adversary who labours with all his might to divide us that so he may destroy us Let us then serve the Lord with one shoulder and with one consent let us not provoke this great God who hath so many Armies in store ready to execute his Judgements on us Ier. 15.3 Hee is the best friend and the saddest foe if he be for us all is for us but if he be against us all creatures are against us We should therefore make peace with this great Lord-General of all Armies and then they will all be at peace with us when our wayes please the Lord he will make even our enemies to be at peace with us Prov. 16.7 the men of Tire and Sidon desired to be at peace with Herod because their Land was nourisht by the Kings Land Acts 12.20 all we have we have it from God we are Tenants at will to him and therefore should be careful to preserve his favour Many when Blasting and Mildews are abroad goe not to God but to a Bush for ayd They will May their Corn and stick up a Bush thinking by this means to keep it from Blasting a Heathenish custom to be abhorred of all such as acknowledge the Providence of God Such Atheistical practices
fulfilled There shall no evil befall thee neither shall the Plague come nigh thy dwelling viz. as an evil or curse Psal. 91.10 The evil is alwayes taken away from the godly and the sting pulled out and God makes it up to them in some better kind By it he takes them away from greater evils and makes the Pestilence like Elijahs fiery Chariot to conveigh them more speedily to heaven In respect of outward afflictions all things come alike to all Eccles. 9.2 the same Sythe cuts down good corn and weeds but for a different end and purpose We may not therefore censure them all as wicked men that are visited with the Plague for God may try his dearest Servants in this kind David Iob Hezekiah and the Corinthians are conceived to have been visited all in this kind Bullinger had it Beza had it three times Iunius and his pious Wife dyed of it and a thousand holy men and women dyed of it in Cyprians time What is for our profit wee patiently bear this is sent for good to good men and as all other things so this shall turn to their everlasting good Rom. 8.28 See more of the Plague in Rivet on Psal. 91. D. Bound on Psal. 20. Attersol on Numb 14.11 p. 597. folio Dr. Gouge his Arrows p. 1 c. Roberough on 2 Chron. 7.14 Mr. Clerks Mirrour chap. 98. folio Et prae aliis Binchii Mellificium Theologicum Loc. 12 P. 2. pag. 142 c. 5 Obs. It is God that sends Warre upon a disobedient people This is his last and worst Rod which hee brings forth against obstinate sinners Levit. 26.25 Deut. 28.25 Iudg. 2.13 14. 3.8 4.1 2. 6.1 10.6 7. 13.1 Esa. 42.24 25. Ier. 15 6 7. Ezek. 14.17.21 This may inform us that Warre is lawful 1 It is that which God commanded Deut. 20. 1 Sam. 23.2 2 It is commended in the Saints Abraham fought against four Kings and conquered them Moses warred against the Amalakites and prevailed against them Ioshua fought against the Canaanites and subdued them Gideon fought against the Midianites Iephthah against the Ammonites Sampson and David fought against the Philistims and God prospered them all and they returned the praise of these Victories unto God who teacheth his peoples hands to warre Psal. 144.1 and directs them in the battle Iosh. 6 2 3 4. hee is their Captain Iosh. 5.14 he gives them success Psal. 144.10 Heb. 11.33 34. Revel 17.14 so that the Anabaptists who condemn Warre as sinful doe charge God with Sin and so are guilty of indirect blasphemy at least Obj. Warre might be lawful in the Old Testament but it is unlawful in the New Testament Ans. This is Gratis dictum it is said but it is not proved yea the contrary appears by Christ himself who commends the Centurions faith Matth. 8.20 without any bidding him leave his Military imployment which doubtless he would have done had it been sinful by this wee see that warring and beleeving may well subsist together in the same man Iohn Baptist teacheth the Souldiers how they should behave themselves in their stations which he would not have done had the calling it self been unlawful Luke 3.13 14. neither did Peter disswade Cornelius from his Military kind of life but Baptized him without any injunction of forsaking his Military station which had it been unlawful hee would have done Acts 10.1 2 4. Besides in the New Testament the Magistrate must not bear the sword in vain but must be a terror to those that doe evil and this he could not be if he did not raise Armies sometimes against the Sons of Belial that rise against him Yea the Anabaptists themselves in Germany when they had once got power into their hands they defended themselves by Armes and made foul spoyl where they came Obj. God would not suffer David to build him an house because he was a Warrior and had shed much bloud 1 Chron. 22. 8. but Solomon a Prince of peace must doe it Ans. The Temple was to be a Type of the Church the proper subject of peace and therefore Solomon a Prince of peace must build it who was also a Type of Christ the Prince of peace and in this respect David could not be a Type of Christ because he had shed much bloud Not that God doth here condemn David for fighting his Battles for he had Gods command assistance and approbation for what he did but because the Temple was to be a Type and Figure of the Church whereof Christ is head therefore Solomon a man of Peace must build it Obj. Wee are commanded not to resist evil Ans. Such places speak against private revenge and not against the Magistrates Power who is appointed by God to be a terrour and punisher of such as doe evil as I have at large shewed elsewhere Obj. In the Primitive times the Church suffered Persecution without any defending of themselves by any other armes than prayers and tears Ans. Those times and our times differ for in those Primitive times the Magistrate that should have defended the Church was an utter enemy to it and they might not take the Sword out of his hand but must patiently suffer But wee live under a Christian Magistrate who calls for our assistance against the enemies of the Church which call when rightly Circumstantiated wee are bound to obey See the lawfulness of Warre proved in thirteen particulars by Dr. Gouge in his Arrows p. 209.2 P. and in M. Ley his Fast Ser. on Ier. 4.21 22. p. 11. c. Preacht 1643. Sharpius Loc. Com. Loc. 43. Q. 10. p. 246. Tactica Sacra cap. 6. ss 9. p. 163 164. see fifteen Anabaptistical Cavils refelled by Peter Martyr on 2 Sam. 2.24 mihi p. 193. and Dr. Gouge his Arrow p. 210. 2 This must deeply humble us when even the Sword lies on us since we have not only to doe with men but with the great God in it it is he that raiseth Warre against us and layeth this sore Judgement on us and is therefore called the hurtful Sword Psal. 144.10 the powerful Sword Job 5.20 the oppressive Sword Jer. 46.16 the devouring Sword which destroyes from one end of a Land unto another Ier. 12.12 Warre is the saddest of Judgements as having usually all other Judgements attending on it with confusion Robbing Rapes Plundring Firing of Townes devastation of Countries Imprisonment of mens Persons doleful Out-cryes and confused Noyses with Garments rolled in bloud Isa. 9.5 when there is measuring of Cloth by the long ell i. e. the Pike and no Lawes can be heard for Drums This turns a Garden of Eden into a desolate Wilderness Ioel 2.3 as we see in Germany Savoy Poland c. Let us therefore beware of provoking the Lord by our sins to bring this direful Judgement on us Let us judge our selves and so prevent this Judgement Iudg. 10.10 and put our mouthes in the dust if there may be hope Lam. 3.26 let us by our Prayers
apply to themselves It is this Soul-searching Preaching that is the best teaching But of this elsewhere 4 Obs. God usually warnes before he smites In mercy here he warnes his people of approaching Judgements and bids them prepare to meet him He Lightens before he Thunders and shoots off his Warning-peeces before he shoots off his Murdering-peeces He might have come suddenly upon them and swept them away like dung from the face of the earth for their obstinacy but see his transcendent clemency and pitty he warnes them before he destroyes them and counsels them before he condemns them 5 Obs. God usually mingles Mercies with his Iudgements and Consolations with his Comminations Hee tells Israel here of Judgements but withall he tells them of mercy upon repentance with the one he drawes us as with cords of love and with the other he drives us home to himself The best have need of both we have all need to hear of Iudgements to keep us from presumption and of Mercy when humbled to keep us from despair Hence God so oft joyns both together as Levit. 26. Deut. 28. and the Prophets doe usually allay the terrours of the Law with the comforts of the Gospel Ioel 2.14 6 Obs. God ownes his people even when they are guilty of great sins He is God and not like Man that casts off men for every light offence Hee tells them here I am thy God still by profession though thou hast not walkt up to that priviledge I am thine by Covenant and thou art mine Israel still therefore prepare to meet me and stand no longer out against me 7 Obs. When the Lord is coming against a people in Iudgement he then expects that they should presently prepare to meet him by humble supplication and real repentance 1 We must meet God with a Petition in our hands thus Subjects usually address themselves to their Soveraign especially when they come under the notion of Offenders or Malefactors to beg a pardon We should dispatch these our Ambassadours our Prayers and teares to meet him in the way Luke 14.32 while he is yet afarre off that we may prevent the Wrath that is coming upon us Thus did Moses when he perceived that Gods Wrath was kindled against Israel he sought by humble and fervent Prayer to stop it Exod. 32.11 12 13. so when the Plague was new broke forth hee commands Aaron presently to mediate and intercede for them and so stayed the Plague Numb 16.46 47 48. Yea God takes it ill when in publick calamities there is no intercessor to meet him thus and mediate for a Nation Esay 59.16 Ezek 22.30 These Ambassadours in all ages have prevailed wonderfully with God A Prayer rightly qualified and circumstantiated for man matter manner what cannot it doe with God 1 It hath an Universal power in removing Judgements or procuring Mercies The most signal providential changes that ever were made in the world have been made by the Prayers of Gods people Prayer is as it were the Midwife to bring great Blessings into the world and remove great Judgements from us and therefore when the Lord would destroy a people he commands his Ieremies to forbear praying for them they must not meet him in this kind to mediate or intercede for them Ier. 7.16 14.11 thereby implying that he cannot deny the Prayers of his people 2 These Ambassadours have an awakening power God seems to sleep and take no notice of the miseries of his people many times but then by their Prayers they must awaken him Iob 8.5 6. There are two things which doe more especially awaken God 1. The Rage of wicked men Psal. 12.5 78.65 66. and 2. The Prayers of Gods people Psa. 82. ult 141.1 Isa. 51.9 3 They have a binding and a loosening power Moses by his Prayers binds Gods hands that hee cannot strike till he aske leave as it were of Moses and bid him let goe that hee may smite them Exod. 30.10 Numb 14.17 18 19 20. And Prayer hath a loosening power sin ties Gods hands that they cannot help but Prayer unties them Iudg. 10.10 to 17. 4 They have a commanding power such is Gods great condescention that though he be the Commander of all yet hee suffers himself to be commanded by the Prayers of his people Isa. 45.11 Gods people have often experienced the power of Prayer and therefore in all their distresses they fly to their Prayers and have ventured their lives resolving rather to loose them than their praying opportunities Dan. 6.10 yea and this hath made them so earnestly beg the Prayers of Gods people Romans 15.30 they will not part with their interest in them for a Kingdome Yea such is the power of the Prayers of the godly that even wicked men when they are in distress have begged for them Thus Pharaoh beseeches Moses to pray for him and Saul calls for the Prayers of a Samuel The time would fayl me to tell of the great exploits which the Prayer of faith hath done no Conqueror can shew such famous Trophies and Triumphs as it can doe Prayer actuated and inlivened by faith hath subdued Kingdoms stopped the mouthes of Lions quenched the violence of fire escaped the edge of the Sword c. Heb. 11.32 33 34 35 36. and hath done the Churches enemies more mischief than all the Armies in the world Psal. 56.9 how lightly soever wicked men esteeme of them This is Gods Ordinance and hee ever loves to be found in his own way 2. The Prayers of Gods people suit best with Gods interest and ends they seek the advancement of Gods glory the good of his Church the increase of his graces in their souls all which are very taking with God 3. Their Prayers must needs be powerful if you consider the Persons praying they are Gods Sons and Daughters his peculiar people the Spouse of Christ. Now Relations can doe much and if we who are evil will give good things to our Children when they cry to us much more will God supply the wants of his when they call upon him Matth. 7.11 4. They are put up in Christs name and indited by his Spirit and God cannot deny Christ that makes intercession for us and his Spirit that makes intercession in us with sighs and groans 2 We must meet the Lord humbly and submissively As Benhadads servants met the King of Israel with ropes about their necks because that they had heard that the Kings of Israel were merciful Kings So let us put ropes about our necks as signs of our acknowledgement that we are worthy of death and the rather because the God of Heaven is a merciful God 1 King 20.31 Rising and raging at Gods Chastisements like a wilde Bull in a net when men are full of the fury of the Lord Esay 51.20 this is the way to provoke God to goe on in wrath against us and to double his strokes upon us Levit. 26.24 If a Potent Prince should raise
dignissima that he speaks of the Natural VVinds because immediately before he spake of the Mountains from whence Philosophers conceive that these VVinds proceed and the word Ruach is oft put for the Natural VVinds as Exod. 10.13 19. 15.10 Iob 28.25 2 The Socinians and their followers take this word for a Spirit and that Spirit to be the Holy Ghost this they doe to destroy the Deity of the Holy Ghost See here what windy idle addle conceits Hereticks have and what feeble sandy foundations they build upon they catch at any chrotchet which may please their humours For it is plaine here that the Prophet speaks of the created VVind or if they will needs read it Spirit yet it is a created Spirit Hee createth Ruach the Wind or the Spirit But the Holy Ghost is not made or Created but proceedeth from the Father and the Son and is God blessed for ever as is abundantly proved by others As for the Natural causes of the VVind Philosophers differ Some conceive that the Sun drawing up Vapours and Exhalations and they falling down again by violence become Winds by the coldness of the middle region 2 Others conceive that the aire being pent up in the Vaults and Caves of the earth having a vent doe break forth and so spread into Winds and for this they bring Psal. 135.7 Ier. 10.13 51.16 Hee causeth the Vapours to ascend from the ends of the earth he maketh Lightning for the rain and bringeth the wind out of his treasuries That is say they out of his Vaults and Concavities wherein it is kept as in a Treasury But God himself who hath made the Wind tells us plainly that we know not whence it comes nor whither it goes Ioh. 3.7 we may therefore well be ignorant of that which God in his wisdome hath hidden from us An humble ignorance in deep Mysteries whether Natural or Supernatural whether in the works or the Word of God is better and safer than proud curiosity VVe have many Reasons to bless God for the Wind. It is indeed a common Blessing but yet we could not live without it 1 If the Aire be thick dark and unwholsome the VVind cleareth and purgeth the aire for the health of our Bodies and for the preservation of the Creatures They dispel noysome Vapours and therefore are called Scopae mundi the worlds Beesoms with which God sweeps his great House the world 2 If we want Rain the Winds carry the Clouds and bring us rain at the Prayers of Elijah after three years drought the Heavens were darkned with Clouds and Wind whence came a great rain 1 King 18.45 3 They cool the Aire in the heat of Summer and help to refresh us 4 They help our Ships to sayl and bring Commodities from all Nations to us and help our Mills to grind our Corn. 5 They serve for the Miraculous help of Gods Church and People When the Lord had brought Israel by a strong hand out of Aegypt hee caused the Sea to goe back by a strong East-wind and made the Sea dry land for his people to pass thorough Exod. 14.21 6 They help to execute Gods Iudgements on the wicked VVith an East-wind the Lord brought Locusts and Grashoppers on Aegypt to devour their fruit Exod. 10.13 19 and by a VVest-wind hee drove them away again Theodosius praying against his enemies the winds brought back the enemies Arrowes on their owne heads which made Claudian cry O nimium dilecte Deo cui militat aether Et conjurati veniunt ad classica venti Ascribe not then great VVinds to Conjurers Witches Devils c. The Winds are Gods servants and doe readily obey his commands Psal. 148.8 Matth. 8.26 and not the Devils Satan without Gods leave cannot raise so much wind as will toss a feather He could doe nothing in this kind against Iob till he had a Commission from God Iob 1.16 19. 3 This is not all for the Prophet descends to man and tells us that since God made him he also can tell him his thoughts meditations and purposes He can tell what Language men have in their hearts and what they talk within themselves as the rich fool did Luke 12.17 Our words are not so intelligible to men as our thoughts are to God Christ knew what was in man hee knew their thoughts Ioh. 2. ult and therefore he answered his enemies many times not according to their words but according to their thoughts Matth. 8.20 yea God knows our thoughts before we think them and our conceits before we conceive them hee understands them afarre off Psal 139.2 he being intimo nostro intimior nearer to us than our flesh is to our bones hee knowes our thoughts in Posse from all eternity so great is his Omniscience As a man that knoweth what Roots he hath in his Garden though there be no flower appearing yet he can say when the Spring comes this and this will come up So it is here God knowes our frames our Principles our Projects and what the issue will be nothing is hid from his All-seeing eye The words are diversly read 1 Some refer the Affix to God thus Hee declareth to man his owne mind and meditation and tells him what hee intends to doe Esay 41.26 Amos 3.7 thus he revealed his mind to Abraham before hee would destroy Sodome and Christ reveals his secrets to his Disciples Iohn 15.15 2 The Septuagint mistaking the Original read it thus He declareth unto man his Christ Meshicho Christum vel Unctum suum but the word is Masecho what is his thought But the proper scope of the Text is to convince the Israelites that they had not to doe with men but with the Omniscient God who searcheth the heart and trieth the reins and knoweth the hidden things of man even the most secret turnings and windings ploddings and purposes of the Soul so as he cannot be deceived neither will he be mocked A man may know much by himself but God knowes more our Consciences may accuse us of some things but God is greater than our Consciences and knoweth all things Q. But how doth God declare unto man his Thoughts Ans. Divers wayes 1. Sometimes he discovers and disappoints the most secret aymes and intentions of men and so makes their thoughts visible to the world 2 By his Ministers they opening the Word of God which is a Soul-searching Word doe discover to men the thoughts and intents of their hearts Heb. 4.12 3 Sometimes without the Word God by his Spirit checks men and convinceth the Conscience of the vanity and sinful imaginations which are in them He maketh the morning darkness The Prophet goes on still to shew the Almighty Power of God who can turn the brightest morning into dreadful darkness and the most glorious day into a dismal night If he be angry he can make the morning not only dark but darkness it self in the Abstract that is exceeding dark 2 Others read the words
make our Sun to set at Noon and darkness to surprize us in the brightest day and make us run from Sea to Sea to hear a Sermon and it shall not be granted to us Amos 8.9 10 11 12. Let us then walk in the light whilst we have the light lest our unthankfulness deprive us of it Iohn 12.35 Rom. 13.12 13. 5 Obs. If we take the words in the second sense then observe That God is the Maker both of Day and Night Hee creates Light and he creates Darkness he makes the Morning and the Evening the rising and the setting Sun give praises unto him Gen. 1.5 and we are bound to him for both 1. That he hath given us the Day wherein to serve him and secondly that he hath given us the Night wherein to rest that we might be fitted for his service 6 Obs. God is the most High This appears in that all high places are subject to him whether you take them Literally or Metaphorically he treads upon all the high places of the earth all Mountains all Idols all high conceits of men and whatsoever exalts it self against his Kingdom he will bring it down If he touch any of these Mountains they presently vanish into smoak Esay 64.1 Iam. 4.6 1 Pet. 5.5 7 Obs. God is Iehovah This is the most proper Name of God and therefore is so frequently given to him in the Old Testament S. Ierome observes that there are ten Names given to God in Scripture of which Jehovah is the chief and most proper and is never given to any but only unto God It sets forth his eternal infinite incomprehensible Self-being and serves to distinguish him from Idols which have no life or being in them Hence it is called Gods glorious and fearful Name Deut. 28.58 To let pass those Jewish and Rabbinical nicities and quiddities about this Name we have the sum and substance of it in Exod. 3.14 34.6 Revel 1.4 8. He is Alpha and Omega who is who was and who is to come This name implies 1 Gods Self existency 2 Eternity 3 Soveraignty 4 Immutability 5 Fidelity 1 God is Jehovah one that hath his being in himself and of himself and from no other He is an absolute perfect independent Self-being All Creatures depend on him Psal. 104.27 but he needs none of us Iob 22.3 c. 35.6 7. All have their being and their well-being from him and therefore great reason we should live unto his praise Prov. 16. Acts 17.28 Rom. 11. ult 2 He is an Eternal Self-being without beginning or ending from everlasting to everlasting he is God Heb. 13.8 of all Gods Names this doth most fully set forth Gods eternal Essence This must comfort us in all our distresses when all other beings fail yet God is an eternal being When the Cisterns are broken yet this Fountain abides when Fathers and Mothers dye yet he lives for ever Psal. 18.46 102.27 28. Our Fathers where are they and the Prophets doe not live for ever but the God of the Prophets lives for ever Zach. 1.5 3 He hath supream absolute and unlimited Soveraignty over all Hee is King of Kings and Lord of Lords All have their dependance on him but hee depends on none 4 Immutability hee is I Am still the same there is not in him so much as a shadow of changing Mal. 3.6 Iames 1.17 5 Fidelity he is most true both in his Threatnings and Promises They are all Yea and Amen and shall certainly be fulfilled first or last to Gods people See more of this Name Jehovah in Zegedines Loc. com p. 599. Rivet on Exod. 3.13 Doct. Gouge his Arrowes on Exod. 17.15 p. 317 c. V. Wilsons Dict. Ravanel in V. Iehova prae aliis Gerard. Loc. com Loc. 2. Vol. 1. p. 225. ad p. 235. Edit ult Una cum Illyrico in calce clavis Script p. 354. ad p. 360. Binchius Mel. Theolog. Loc. 2. p. 30. Fullers Miscel. Lib. 2. cap. 6. p. 201. l. 4. cap. 13. p. 550. Concerning Gods other Attributes see Doct. Preston on the Attributes Stock Larkham Church his Miscelan Zanchius Lessius de Attributis Mr. Leighs Body of Divinity lib. 2. c. 2. M. Randal his Treat of God and Christ p. 19 c. Mr. Norton his Orthodox Evangel p. 4.10 Obs. 8. God is the Lord of Hosts This Title is oft given to God as 1 Sam. 1.3 4.4 2 Sam. 5.10 Psal. 24.10 God is the soveraign Lord of all Creatures whether visible or invisible reasonable or unreasonable living or liveless they are all his not only because he created them and preserveth them but because he governs them so that they stand continually ready prest for his service when ever he shall command them Psal. 103.21 Isa. 45.12 God hath all Armies in Heaven Earth and Hell at his command 1 He hath the hosts of Heaven at his beck The Angels are ready to execute his will Gen. 32. Numb â—2 22 Iob 25.3 The Stars of Heaven fight for his people Iudg. 5.20 Isa. 40.26 Thunder and Lightning Wind and Hayl observe his commands Iob 37.4 38.24 Psal. 18.14 29.3 13.5 7. 148.8 2 He hath Terrestrial Armies at his command as 1 All men whether good or bad he can make them execute his will even against their own 2 The Beasts of the field Levit. 26.22 2 King 2.24 17.25 3 He hath Armies of Insects and inferiour Animals to vexe his enemies withall as Froggs Flies Lice Catterpillars Locusts c. Exod. 8. Deut. 28.28 Ioel 1.4 2.25 Amos 7.1 and if these will not doe he hath the Sea to drown men Gen. 7.11 Exod. 14.28 and the fire to burn them Gen. 19. and the earth to swallow them up alive Exod. 15.12 Numb 16.30 26.10 3 All the Devils in Hell are Gods Serjeants to arrest the wicked and his Jaylors to keep them fast till the Judgement of the great Day But of this see more at large before on Vers. 10. Obs. 5. AN EXPOSITION WITH Practical OBSERVATIONS UPON The Fifth Chapter of Amos. VERSE 1. Hear yee this word which I take up against you even a lamentation O house of Israel IN this Chapter wee have the summe and substance of the fourth Sermon of the Prophet Amos which contains a Lamentation for the Captivity and utter desolation which was coming upon the Kingdome of Israel for their obstinacy and Idolatry Where wee have 1 A short Exordium to quicken attention verse 1. Hear this word which I take up against you 2 Here is a Commination and denouncing of Gods Judgements against them 1 More briefly vers 2 3. 2 More amply and Rhetorically vers 11 16 17 18 19 20 27. 3 Here is a Catalogue of those enormities and crying sins which brought these Judgements upon them As 1 Unrighteousness vers 7. 2 Obstinacy and hating of Reproof vers 10. 3 Cruelty and Oppressing of the poor vers 11. 4 Bribery vers 12. 5 Presumption and vain
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
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
the Lord break out like fire in the house of Joseph and devour it and there be none to quench it in Bethel Here the Holy Ghost seems to prevent an evasion the Israelites might say If the Lord be thus angry with us we will goe to our Gods at Bethel and they shall succour and shelter us Nay saith the Lord you doe but make lyes your refuge when you goe thither for ayd for none of your Idols shall be able to quench the fire of my wrath no not in Bethel By Fire here is meant the VVrath of God which should break forth like fire in sudden terrible and irresistible Judgments devouring all before it so that none should be able to quench it so much the word in the Original imports It is used for the carrying on of a thing against all difficulty or a successful breaking through in despight of all opposition All the world compared with God is but as so much dry stubble or a few dry thorns before a consuming fire Exod. 15.7 Isa. 27.4 47.14 Fire is taken two wayes in Scripture 1 Literally and strictly for the Element of Fire or for ordinary fire 2. Figuratively and Metaphorically for the VVrath of God or any effects of his wrath any Judgement which hee sends upon the wicked be it Sword Plague Famine or whatever distress yea the very Floud which drowned the world may in this sense be called Fire Thus it is usually put in Scripture of all manner of dreadful Judgements as Psal. 18.7 8. Isa. 66.15 Ier. 49.27 Amos 1.4 from this fire of Gods wrath comes fire from Heaven and consumes the wicked Gen. 19.24 Exod. 9.24 Levit. 10.2 Numb 11.2 1 King 1.10 and at last they must lye in unquenchable fire Isa. 30.33 Mat. 3.12 25.41 In the house of Ioseph that is amongst the Israelites or ten Tribes who are oft called Iacob Ioseph Ephraim Samaria By Ioseph here is meant Ephraim for Ioseph is oft put for Ephraim his Son Amos 6.6 Revel 7.8 and Ephraim is oft put for the ten Tribes because Ieroboam the first King of Israel after the division of the ten Tribes was of the Tribe of Ephraim 1 King 11.6 OBSERVATIONS 1 So great is the patience and clemency of the Lord that he is very loath to destroy men Hence it is that he sends his Ministers rising early and coming late unto them exhorting them again and again to seek him and turn to him that they may live and not dye See vers 4 5 6 14 15. 2 Obs. The Wrath of the Lord is exceeding terrible Hence it is compared to fire which is the most terrible tormenting and affrighting Element Quest. But how is anger said to be in God when he is impossible Ans. Anger and VVrath are ascribed to God improperly and Metaphorically by an Anthropopathy not as a perturbation and trouble of mind as it is in us but as an act of revenging Justice which Justice as it simply burns against sin is called anger but when it doth more fiercely wax hot against sin and Sinners it is called Wrath and Indignation Isa. 64.5 This Wrath of God is 1 Formidable 2 Durable 3 Inevitable 4 Irresistible 5 Unexpressible 1 It is formidable and terrible Fire of all Creatures is the most dreadful Hence the doleful Torments of Hell are set forth by fire Mat. 3.12 and Gods Wrath is called a consuming fire Deut. 4.24 which burns up all that stands in its way This made him cast out Angels hurl out Adam drown the old world fire Sodome root out the Canaanites Lev. 18.25 and destroy Ierusalem As all in God is infinite his Mercy Justice c. so is his Wrath which makes it so exceeding terrible and intolerable Should all the Creatures set to their help yet they were not able to uphold a man under the burden of Gods wrath Hence the dearest of Gods Servants though they have had Gods Spirit to uphold them yet have cryed out of this as a burden too heavie for them to bear and have chosen rather to endure any tortures than to lye under the wrath of an angry God They fear not him who can but kill the body but they say with the Prophet Psal. 76.7 Thou even thou art to be feared and who may stand before thee when thou art angry Gods wrath is like a great Bell it is long in raising but when it is up it makes a hideous noyse Or like Lead which as cold of it self but when once melted nothing scalds more terribly What calmer and smoother than the Sea yet when stirred what more tempestuous 2 It is Durable It is not for a day or two but it is an abiding wrath Joh. 3.36 it is a fire that never goes out but shall abide on the bodies and souls of the Reprobates to all eternity Matth. 18.8 and 25.41 3 It is inevitable there is no flying from it Amos 9.1 2. if a King bee angry with us we may flye out of his Dominion but if the King of Kings bee against us there is no flying out of his Territories 4 It is irresistible it is like a violent wind or a mighty flood which carrieth down all before it Psal. 90.7 8 9. Should all the world rise in opposition against God they would bee no more before the fire of his wrath than a little dry stubble or a few crackling thorns Wood is longer in burning and leaves some coals behinde but stubble and thorns are suddenly and utterly consumed and scarce any ashes left Exod. 15.7 Isa. 5.24 and 9.18 and 47.14 Fire and water have no mercy there is no intreating them such is Gods wrath in reference to the wicked as good speak to the fire not to burn or the water not to drown as to the wrath of God not to consume wicked men it must and will burn them and none shall quench it Deut. 29.20 Though Moses and Samuel stood before the Lord to intreat yet the sentence cannot be reversed wrath must devour and consume the wicked Ier. 15.1 Though prayer hath in many cases quenched wrath yet sometimes the wrath of God cannot bee quenched by prayer nor intreated down there is no speaking to it 5 It is unexpressible It is infinite and so beyond the tongues expression or the hearts imagination Hence Moses asks who knows the power of they wrath Psal. 90.11 It surpasseth our knowledge Wee may over-fear the wrath of men but wee cannot have too dreadful apprehensions of the wrath of God All other fire is but like painted or imaginary fire compared with this Hence the Holy Ghost is fain to use metaphors and allusions to set it forth to us Sometimes comparing it to fire which is a most furious element laying all waste before it Nahum 1.5 6. Sometimes to water and to a mighty flood which swiftly and irresistibly carries down all before it Iob 22.16 Isa. 8.7 and 59.19 Sometimes to a Moth which secretly and insensibly eats thread by
thread till the whole peece bee consumed Iob 13. ult Psal. 39.12 Hos. 5.12 Sometimes to the Wrath of a King and if that bee as the Messenger of death Oh what is the wrath of the King of Kings Prov. 16.14 1 Then take heed of provoking him to anger better have all the world inraged against us then God against us Their wrath is but finite and limited both in respect of time and place but Gods wrath is infinite without either bank or bottome Take heed of all sin especially of those God-provoking sins as 1 Idolatry Deut. 4.23 24. and 32.21 22. 1 Cor. 10.5 7. and following Antichrist Rev. 14.9 10. and 19.20 2 Prophanation of holy things Lev. 10.2 Numb 16.35 3 Neglecting to reform the things amiss in Gods worship Ezra 7.23 4 Fornication and Sodomitical sins Gen. 19.24 1 Cor. 10.5 8. 5 Murmuring at Gods dispensations 1 Cor. 10.5 10. 6 Apostacy and back sliding Heb. 10.38 2 When ever we perceive the fire of Gods wrath to break out in Sword Plague c. by our prayers and tears we should labour suddenly to quench it Numb 16.46 A fire the longer it burns the more dreadful it is and the harder it is to quench it 3 In all our approaches to this great and mighty God whether in Prayer Sabbaths Sacraments c. come with the greatest fear and reverence for hee is a consuming fire Heb. 12.28 This holy fear must bee an ingredient into all our services Psal. 2.11 It is said of Luther that hee prayed with such fear and reverence as remembring hee had to do with God and yet with such affiance and confidence as with a Friend and Father 4 Bee thankful for Christ who hath delivered us from wrath to come The Angels fell and lye under this wrath but Christ was cursed that wee might bee blessed and hath undergone Gods wrath for us that wee might bee freed from it In time of tentation set this as a skreen between the fire of Gods wrath and thy soul. Hide thy self in the clefts of this Rock and get thy soul covered with thy Saviours Righteousness and then thou mayest stand with comfort and confidence before this consuming fire VERSE 7. Yee who turn Iudgement into wormwood and leave off Righteousness in the earth THe Prophet having called on Israel to repent hee comes now to set before them their sins which they should repent of Hee had called upon them before to forsake their Idolatry and sins against the first Table vers 5. now he calls on them to repent of their sins against the second Table viz. their perverting of Iudgement and Iustice their cruelty and oppressing of the poor verse 11. and their Bribery verse 12. Seek yee the Lord yee who have turned Iudgement into wormwood 1 Here is a fin reproved and that is perverting of Judgement set forth by an elegant Metaphor and Allusion of turning Judgement into wormwood 2 Here is an exegesis or fuller explication of this sin They leave off righteousness in the earth It is usual in Scripture to make the latter clause explain the former 3 Here are the persons which are guilty of this sin and those are the Princes Judges and Rulers of Israel included in the Pronoun Yee 4 Here is their duty set down in the next verse They must turn from their sin and seek the Lord who is the great Creator and Governour of all q. d. O yee rulers of Israel who have not onely provoked mee by your Idolatry but have also cast away all care of Righteousness and Equity and given your selves up to all manner of cruelty bribery rapine and iniquity and have thereby turned the sweetest Iustice into the bitterest wormwood now repent and seek the Lord that yee may live for ever The Prophet here principally taxeth the great ones and the Rulers of the people who had the deepest share in this guilt they should have been patterns of Justice and Righteousness to their inferiours but they being evil themselves corrupted the rest as bad humours use to flow from the head to the body and therefore the Prophet falls heavy upon them as hee did before Chap. 4.1 These corrupted Justice and made that which is in it self most profitable and pleasant to become bitter and distasteful by oppressing the poor and helpless This is called Wormwood here and gall and poyson Amos 6.12 1 Because such unrighteousness and oppression is very displeasing and bitter to God 2 It is bitter to the poor and oppressed 3 In the end it will bee bitter to the Oppressors themselves This is finis operis though not finis operantis In the conclusion it will bee gall and wormwood yea deadly poyson to their souls though they intend it not Justice and Equity is a most sweet and precious thing and doth wonderfully help to preserve the peace and prosperity of a Land This is a sanctuary and shelter for the innocent and the oppressed but these oppressing self-seeking Rulers had made a poyson of a remedy and turned that which was ordained for the safety of the afflicted to his ruine These Rulers had turned Justice into wormwood many wayes 1 By Bribery Amos 4.1 2 By Partiality justifying the wicked rich man favouring the kinsman the friend the briber but condemning the poor and innocent who had no bribes to give them 3 By delayes tyring out the poor and so forcing him to give up his cause 4 By wresting and perverting the Law to their own ends contrary to the genuine sense of it 5 By hindring such evidence as might clear the cause And leave off righteousness in the earth They let it lye in the dust and trod it under foot That which was their duty yea their glory viz. the execution of Justice that they neglected and sleighted as a most contemptible thing They abused the righteous and did grinde the faces of the poor Amos 8.4 5 6. There was no place left for any righteousness amongst them their seats of justice were places of injustice and their Courts of equity Courts of iniquity OBSERVATIONS 1 Perverting of Iustice is very bitter and displeasing to God and man Look how distastful Gall and VVormwood is to us so distastful is unrighteousness to the righteous God It is as poyson and hemlock to him Amos 6.12 Hence he so oft complains of it and denounceth so many woes against it as in Psalm 82.2 3. and in Isa. 5.7 20 23. 10.1 59.4 13. and Lam. 3.35 36. As nothing is more sweet and delightful than an impartial administration of Justice so nothing is more bitter and displeasing to God and man than unrighteousness It is a sin to omit righteousness but it is a farre greater aggravation of the sin to contemn it and trample it under foot as these did here Great is the number of wicked men and were it not for Justice that did restraine them every mans lust would be a law and the reins would be let loose to all manner
Punishment 1 Their sin was Oppression which appeared by two cruel acts 1 They trod upon the poor 2 They took away his corn 2 In the Punishment we have 1 Their Projects 2 The frustration of those Projects Their Projects were 1 Building of fine houses 2 Planting of Vineyards Their frustration follows 1 They shall not dwell in the one 2 They shall not drink of the other Your treading is upon the poor that is upon the afflicted and godly poor especially Amos 2.7 8. where the hedge is lowest there these beasts get over Amos 4.1 These they tread upon in a most contemptible manner as the dirt and mire in the streets grinding them with cruel impositions and oppressing them with grievous vexations keeping them under in extream slavery and laying them as low as the dust now to lye in the dust implies a very low base and despicable condition 1 King 16.2 Iob 16.15 The word in the Original signifies properly to despise or trample under feet by way of contempt Isa. 14.25 and 18.2 and 63.18 But Metaphorically it signifies to oppress and vilifie Yee take from him burdens of Wheat that is say some you extort such great bribes and lay such great burdens on them that they are forced to sell their necessary food to feed you with money Others refer it to the great men who lent the poor money till their harvest came in and then were so rigid and severe in exacting their debts that they made them bring their very corn which should support their Families for payment Others refer it to the cruel Usurers who were not content with money for their money but they must have corn too which after they sold at dear rates to the poor Amos 8.4 5. But what ever Oppression it was specifically yet in general the Prophet reproves it as a crying sin that they dealt so harshly and cruelly with the poor as first to rob them of their mony and then by force or fraud to make them bring and bear upon their own shoulders that little which they had left to sustain themselves and their families To take away mens goods and cattel is sad but to take away their corn which is the staffe and stay of their houshold and to make them carry it themselves and become their own executioners in carrying away the livelihood of their Families is such a crying sin that the Lord swears that hee will bear no longer with such Cannibals that devour the poor alive Amos 4.1 2. Wee have seen their Sin now follows the Punishment They shall build houses of hewn stone but shall not dwell in them Ordinary houses will not content these Earth-worms they must have curious Palaces built with hewn squared polished stones that they might bee beautiful firm and durable This was their project by rape and rapine by bribery and extortion they built fine houses But they shall not dwell in them This But spoyls all either they shall go into Captivity or be cut off by untimely death as the rich fool Luke 12.20 or their houses shall be burnt or else their enemies shall possess them according to that threatning Deut. 28.30,39 Thou shalt build a house and not dwell in it thou shalt plant a Vineyard and not eat the grapes thereof But who then shall enjoy them why thine enemy As thou shalt betroth a wife and thine enemy shall lye with her so the like misery shall attend thee in thy building and planting It is misery enough to have these things taken away by enemies but it is a great aggravation of this misery when after we have taken much pains to get them and have set our hearts upon them and are filled with hopes and expectations of enjoying the fruit of our labours then on a sudden to have them all snatched from us and so our hopes to be frustrated and others to enjoy our labours this is bitter Or if they should escape these miseries yet the Lord can smite them with sickness so that they shall not enjoy what they Idolized or else they have a prodigal heir or some other vexation befalls them so that in the very fulness of their sufficiency they shall bee in straits Job 20.22 Jer. 17.11 2 They should plant pleasant Vineyards but not drink the wine of them Great was their care and cost to build houses and plant Vineyards under these two synecdochically are comprehended all other creature-delights but they were deceived in their hopes for they should neither enjoy the one nor the other and we see by daily experience how these transitory things are tossed like a foot-ball from one to another now one man hath it on his Toe and anon another at last comes one and trips up his heels and gets it from them both and at last comes death and strips them of all Ordinary dwellings and plain Vineyards content not these men they must have the choysest stone buildings and the most exquisite and desirable Vineyards so much the Original imports Vineyards of desire i. e. most desirable and delicate Vineyards The Hebrews have no superlative degree and therefore they use to express it by putting the Substantive in the Genitive Case see Dan. 9.23 he is called Ish Chemedoth a man of desires i. e. a most precious and desirable man So a pleasant Land is called a Land of desire i. e. a most desirable Land Ier. 3.19 Yet their sin deprived them of all these temporal delights the Lord did retaliate them in their owne kind as they had spoyled the poor and taken all from them so now the Assyrian should come and cast them out of all OBSERVATIONS 1 Oppression and trampling upon the poor is a crying sin It will not let the Lord rest till he bring Judgements upon the heads of the oppressors Psal 109.16 Ezek. 16.49 Ioel 3.19 Amos 3.1 2 Obs. Wordly men lavish all upon self These should have honoured the Lord with their riches and spent them in works of Piety and pity to the poor but they spent them in building sumptuous houses and pleasant Vineyards all of the best save the best religion they Idolized the Creature and loved it above the Creator this ruined them Like Swine they fed upon the mast but forgot the donor 3 Obs. Luxury breeds cruelty When ordinary building cannot content nor necessaries please but they must have all of the finest then follows trampling upon the poor wracking of rents and inventing all base means for money Such great sins seldome go alone but like great men they have many attendants Amos 2.7 8. 4 Sin and punishment are inseparable They are both yoked together in this verse But of this oft before 5 Sin blasts mens labours and expectations They must rise early and sit up late build houses and plant Vineyards but disobedience blasts all Deut. 28.30 Micah 6.15 Zeph. 1.13 As piety brings plenty Isa. 65.21 so sin robs us of all our pleasant things But of this at large elsewhere
facto they would not suffer them to speak against the corruptions of the times So that they should be silent not Actively and Spontaneously but Passively by reason of the rage of wicked men and their obstinacy in their Idolatry Superstition and unrighteousness They would not suffer any to speak against these their beloved sins or if they did they would cast them into Prisons or Banishment or blast them with slanders or some way or other make them contemptible and then slay them 6 And lastly the most genuine sense of the place is this The Prophet had told them that for their mighty and manifold sins they should lose their Houses and Lands their Orchards and Vineyards and all their pleasant things now he tells them that God was so just in his Judgements that all pious prudent men should in an holy silence and submissiveness of spirit adore and admire the Justice of God therein without any fretting or murmuring at them though they were great and grievous yet considering the multitude and magnitude of their sins and comparing Gods dispensations with their provocations they could not but say Righteous is the Lord and just are his Iudgements The true beleever which judgeth aright of sin and its concomitants shall silently acquiesce in the evils of Punishment which God shall bring upon Israel but not in the evil of sin which men commit so that their silence here is opposed to murmuring against God and not to their reproof of the sins of the time for we read that the Prophets did not hold their peace but Amos and Hosea especially did sharply reprove those wicked men and denounced Gods Judgements against them to the last OBSERVATIONS 1 Pious men are prudent men He that truly fears God is the true Hammaskil he is the only wise intelligent prudent man When we walk exactly according to Rule that is true wisdome Ephes. 5.15 Hence fifty times in the Proverbs the godly man is called a Wise man and every wicked man a fool When men know the true God and serve him in a true manner with a perfect heart this is real and supernatural wisdome Iob 28. ult all other men be they never so worldly wise are fools and mad-men as I have proved at large elsewhere Hee only is the wise Merchant that hath parted with all for Christ Matth. 13.44 The world looks upon good men as a pack of Fools scarce fit to live in the world but see how the Holy Ghost here dignifies them with the title of prudent men whose understandings are well inlightned in the knowledge of their duty and what is fit to be done in respect of time place manner event c. he searcheth into the very bottom of things and sees them inwardly 1. Their prudence appears in a wise discerning of times and seasons There is a fit time for every thing and what is done in that season it is beautiful Now the prudent man observes the season he hath a singular skill in timing a word Isa. 50 4. He knows when to speak so did Abigail 1 â—am 25.36 and Hester 1.13 and when to be silent 2 King 18.36 It was an high commendation of the men of Issachar that they were men of understanding and knew the times and what Israel ought to do 1 Chron. 12.32 2 His prudence appears in works of Piety he reads prayes meditates c. with prudence and discretion He observes fit times to hear and he is swift to hear Iames 1.19 He watcheth unto prayer and observes the fittest times for that exercise Ephes. 6.18 3 In works of mercy 1 To the soul he prudently times his speech and wisely considereth the party which he speaks to and what his condition requires Isa. 50.4 2 To the outward man he gives discreetly according to those known circumstances required in giving Est modus in dando Quid cur cui quomodo quando 4 In executing Iustice he weighs and ponders all circumstances and then gives sentence accordingly 5 In the discharge of his particular calling he orders his affairs with discretion Psal. 112.5 Prov. 14.8 15. 6 He fore-sees dangers and prepares for them before they come Iob 3.25 Prov. 22.3 and stops troubles in the beginning Gen. 13.8 9. He is quick-sighted and wise as a Serpent though harmless as a Dove Matth. 10.16 Religion doth not destroy our wisdome but rectifies it and makes it more solid Hence Iacob used all prudent means to pacifie Esau Gen. 38. 4 5 c. and Paul to deliver himself pleads that he was a Roman and set the Pharisees and Sadduces at variance about the Resurrection the better to escape himself Act. 16.37 38. and 22.25 and 23.7 and Christ himself used it Mat. 21.24 Hence he is said to deal prudently Isa. 52.13 7 His Prudence appears in his Prudent choice A mans wisdome appears in nothing so much as in that He passeth by transitory fading uncertain earthly things and chuseth real solid substantial durable riches which none can take from him Luke 10.41 42. and 16.9 He seeks Gods face and favour and makes him his ultimate and chiefest good Hence to be wise and seek after God are joyned together Psal. 14.2 He is most solidly wise who doth most solidly and seriously seek God 8 They act so strenuously as if they were to do all themselves and when they have done all yet they rest upon God and seek unto him by prayer as if they had done nothing Gen. 32.7 to 11. and 43.10 to 14. Neh. 4.9 So that prudence you see is a Cardinal vertue of all vertues it is one of the most eminent and excellent and makes us most like unto God Where this vertue is in reality no vertue is wanting This is one special means to raise men to honour as we see in Ioseph David Abigail Nehemiah Daniel c. To attain it 1 We must beg it of the God of Wisdome and Prudence who is the true doner of it 1 Chron. 22.12 1 King 3.9.11 12. Psal. 119.125 144 169. 2 Cor. 1.10 11 12. Iames 1.5 2 Get acquaintance with the word of God make it the man of your counsel consult with it in all your actions and undertakings This will make you wiser than the Ancient wiser than your enemies though they may be deep Polititians and wiser than your Teachers Psal. 1â—9 98 99 100 104. 3 Treasure up experiments As in all other Arts and Sciences a man can never excell till he hath by long practice gained experience so it is here We see that youth it is heady and rash but Prudence is usually with the aged Iob 12.12 With the Ancient is wisdome See more Balls Power of Godliness l. 1. c. 2. p. 3. to 29. Bain on Eph. 5.15 Hieron on Psal. 51.6 Leighs Body of Divinity l. 7. c. 29. p. 58. c. Lessius de Iure Iust p. 1. c. 2 Obs. That it is a point of prudence sometimes to
23. Colos. 3.9 10.1 Pet. 3.11 It is not sufficient that we turne from evil but we must doe good A negative Christian is no Christian. Dives did not rob Lazarus yet is condemned for not releeving him So those Matth. 25 42 43. c. Many would have God and their sins too like the Samaritans that served God and their Idols too 2 King 17.33 34 but he that turns to God must give a bill of divorce to his former sins he must forget his kindred and his fathers house Psal. 45.10 11. we that were sometimes slaves to sin must now become servants to God and it must be as natural and delightful to us to serve him as ever it was to sin against him As a vessel that is full of poyson must bee emptied of it before it can bee filled with better liquor so our hearts must be purged from corruption before they can be filled with grace Most pretend that they are the Lords people and that they belong to him but if we be his he saies to us as Iehu said to the men of Samaria when they complemented with him and told him they were his servants and would do all that he should bid them If you will be mine saith Iehu then cut off the heads of your Masters sons and send them to me 2 King 10.5 6. So if we be the Lords real servants we must cut off not the heads of our sons but of our sins nor sacrifice our children but our selves to God mortifying our beloved corruptions and then he will be our God and we shall be his people 4 Obs. The special presence of God with a people is a choice mercy Hence the Church so oft glories in this Psal. 46.1 7.11 The Lord of hosts is with us and the God of Jacob is our refuge and sadly laments the want of it Ier. 14.8 9 as the in-let into all misery Deut. 31.17 Ier. 6.8 Gods special presence is the glory of a place Zach. 2.5 God himself will be an impregnable wall of fire to defend his people and to offend their adversaries and their glory in the midst of them Where God comes peace and plenty consolation and protection and all good comes Hence they are pronounced blessed and happy that have the Lord for their God Psal. 144. ult as I have shewed at large elsewhere As the residence of a King is the glory of a place so Gods presence amongst his people makes them glorious Hence the name of Gods Church is Iehovah-Shammah The Lord is there Ezek. 48. ult hee is there as the founder favourer and preserver of it It is more to say The Lord is here than to say peace and plenty and all creature-comforts are here you may make what you will out of it for all happiness is summed up in this short promise I am with thee 5 Obs. Impenitent sinners may think themselves highly in Gods favour when he is greatly incensed against them for their wickedness These Israelites because they had some priviledges therefore they concluded that God loved them and would never punish them for their Idolatry bribery cruelty But they conceited that he would abide still amongst them as they had vainly said but the Lord tells them That he abhorred both them and their services whilst they walked in such irreligious practises vers 21 22 23. So it was in Iudah their Judges were corrupt and their Prophets covetous yet they lean upon the Lord and conclude that God was amongst them and for them still Micah 3.11 but vers 12. they found that he was amongst them to their sorrow VERSE 15. Hate the evil and love the good and establish judgement in the gate it may be that the Lord God of Hosts will be gracious unto the remnant of Joseph THe Prophet still goes on with his Exhortation to Repentance he had to do with an hardened people upon whom sleight Exhortations would make no impression such hard knots and knarls must have hard beetles and wedges such tough humours must have stronger physick and therefore the Prophet that he might drive this nail to the head renews his Exhortation and calls upon them a fifth time to forsake their evâ—l wayes and to turn to the Lord who was ready to receive them Repentance consists of two parts The first is dying to sin The second is a living to Righteousness We have both in the Text. 1 We must hate evil there is dying to sin 2 Love good there is living to Righteousness Hate evil that is hate sin which is the evil of evils It is evil in it self and the cause of all the evils in the world Do not onely forbear sin and refrain from it for a time and then return with the dog to his vomit but hate it not with a sleight toothless hatred but with a deep implacable hatred such as men use to have against their deadly enemies whom they prosecute with the greatest violence Do good It is not sufficient that we shun evil but we must also do good We must not onely pull up weeds but we must bring forth good fruit for man matter and manner We must do good not compulsively and forcedly but freely Psal. 110.3 sincerely out of love to goodness cheerfully Deut. 28.47 and constantly Luke 1.5 6 7. Zachary and Eliazabeth lived in the dayes of Herod a known Tyrant yet they feared him not but kept their righteousness not onely in their youth but in their old age the Text saith they were well stricken in years yet they continued righteous before God 3 Because their Master-sin was injustice therefore he calls upon them to testifie the truth of their repentance by parting with their beloved sin establishing justice openly in the gate by setting up such just Judges as should execute justice faithfully and impartially without respect of persons q. d. Hitherto ye have neglected â—ustice Amos 4.1 and 5.12 and have made your lusts your Laws and have ruled according to your own will and not according to my will but now repent and execute justice then will I shew mercy and favour to you 4 The better to encourage them here is a promise of mercy The Lord will be gracious to the remnant of Joseph The Assyrian had made great slaughters amongst them and left them but a remnant 2 King 14 26. yet he bids this remnant reâ—urn for then he would be gracious to the remnant of Joseph that is to the remnant of â—srael as before verse 6. He had told them before vers 3. that God would decimate them and here he tells them that God would be merciful to this decimated Remnant if they would but return to him 5 To keep them from security the Prophet comes in with a peradventure the Lord will bee gracious to you He sayes not positively and absolutely The Lord will destroy you for then hee had made them desperate nor yet assertively that God would deliver them for that would have made them presumptuous and
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
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
when your joy shall be turned into sorrow your prosperity into adversity and your light into the shadow of death It is not therefore for such obstinate sinners as you to think that the day of the Lord should â—ver yeeld you any light or comfort for the Lord will come as an armed enemy against you who have been so long open enemies to him 2 To assure them of the truth of what he spake he doubles it saying It shall be a day of darkness even very dark q. d. Take it for a most certain truth that you shal have all sorts and degrees of darkness amongst you you shall have outward and inward corporal and spiritual darkness and misery See more vers 18. 3 To make the words more weighty and emphatical there is added a denial of the contrary to the Affirmation which is an usual Hebraism and intends the speech So Isa. 38.1 Thou shalt dye and not live i. e. thou shalt surely dye So Ezek. 18.21 He shall live and not dye i. e. he shall surely live So Ioh. 1.20 he confessed and denied not i. e. he plainly and openly confessed that he was not the Christ so it shall be a day of darkness and no light or brightness in it that is it shall be a very calamitous day which will bring with it many evils but no good much sorrow but no joy much darkness but no light of comfort ease direction or good counsel OBSERVATIONS 1 A dark and doleful day will certainly and suddenly seize upon secure and obdâ—rate sinners Therefore the Prophet doubles and trebles it saying The day of the Lord will be darkness and not light then he asks the question and doubles the Interrogation and all to assure them of the truth of what he spake and to hasten their Repentance The darkness of sin brought upon them darkness of sorrow and provoked the Lord to take away his corn and wine and oyl and to strip them naked as in the day when they were born Since they would not serve him with gladness of heart in the abundance of all things now they should serve the Assyrian in woe and misery and in the want of all things Deut. 28.47 48. A good man if he fall into trouble yet he riseth again but the wicked shall fall and never rise more Prov. 24.16 If a good man sit in darkness yet the Lord will be a light unto him Psal. 97.11 Micah 7.8 and turn all to his good in the conclusion As the wicked man in the fulness of his sufficiency is in straits Job 20.22 So the good man in the fulness of straits hath an All-sufficiency of comfort so that he cannot but say the Lord hath done all things well and it is good for him that ever the Lord afflicted him yea that great and terrible day of the Lord when Christ shall come in his glory to judge the world shall be a day of joy and refreshing to all the Saints Ps. 98.4 to 9. Luke 21.28 But to the wicked who have Christ the Judge for their enemy how dark and dreadful will all his dayes of Judgement be When he shall lay his Vindictive hand upon them here how full of despondency and despair will they be when they shall be totally forsaken of all their hopes and comforts So that if they look upward God is against them if downward Hell and the Grave wait for them if inward a guilty Conscience accuseth them if outward all the Creatures are ready as so many Serjeants to arrest them on the behalf of their Lord and Master Thus wee see how the Day of the Lord will be darkness and no light nor brightness in it to the wicked VERSE 21 22 23. I hate and despise your feast-dayes and I will not smell in your solemn assemblies Though yee offer me Burnt-offerings and your Meat-offerings I will not accept them neither will I regard the Peace-offerings of your fat beasts Take thou away from me the noyse of thy Songs for I will not hear the melody of thy Viols WEE are now come to the Fourth and last part of this Chapter which contains 1 A Reproof 2. A Commination of these hypocritical Israelites who confided in their Services and Sacrifices in their Festivals and Songs conceiting that the bare performance of those external Rites though separated from internal obedience were highly pleasing unto God and that he would never destroy a People that served him as they did This their folly the Prophet confutes in the following Verses where he tells them that all their services were odious unto God and so farre from appeasing him that they incensed him the more against them and that because they were unsound For Man For Matter For Manner 1 The Sacrificers were grand Apostates and Idolaters They rested in the work done and in their Ceremonious observances and bodily worship devoyd of all faith or true obedience and so became abominable to God 2 They failed in the Matter of their Worship it was not of Divine institution but of their owne invention and therefore it is so oft Emphatically called yours I hate your feasts They went directly contrary to Gods command for he commanded them to worship at Ierusalem in his Temple there but they left the Temple and went a whoring after Calves and Idols at Bethel Gilgal Dan and Beersheba Thus they changed the place of Gods Worship 1 King 12.29 then they changed the time vers 31. and the Priests vers 31 32. no wonder then if God reject their services 3 They failed in the Manner they should have performed all these duties singly and sincerely in obedience to Gods command but they meerly sought themselves in all they did hypocritically resting in their external observations of Feasts and Sacrifices of Songs and Musick in their Temples thinking by this means to expiate their sins In this Verse therefore we have a Prolepsis or preventing and anticipating of an Objection whereas they boasted that they were the people of God and did service to him To this the Prophet brings in the Lord saying I hate and abhor your Services since they come from such wicked persons who are my profest enemies and what you doe hath no foundation in my Word but is a meer will-worship of your owne inventing In this and the two next Verses we have 1 The particulars of their worship they had 1 Feastivals as Sabbaths New-Moons Solemn Assemblies 2 Sacrifices as Burnt-offerings Meat-offerings Peace-offerings 3 Singing 1 Vocal 2 Instrumental 2 Here is Gods abhorrency of all these Services exprest in variety of words as 1 I hate them 2 I abhor them 3 I will not smel them 4 I will not accept them 5 I will not regard them 6 Away with them 3 Here is the reason of this abhorrency and that is because they are 1 Your Feasts 2 Your Sacrifices 3 Your Songs They are none of mine either for matter or manner but they are of your owne inventing and appointing and therefore I
to sweep both the workmen and their work out of the Church of God These are a meer Noyse a Voyce and nothing else they draw nigh to God with their lips scarce that when their hearts are farre from him yet this is the greatest part of their Worship as Gualter hath well observed Ringing of Bells and roaring of Organs is a great part of Papists Divine Service It is the musick of the Heart and not of the Tongue that God delights in it is this which makes us like the Angels in Heaven when in our degree we praise that God on earth which the Angels continually adore and praise in heaven We should therefore be much in this duty of praising God for though the Ceremony be vanisht yet the substance abides still Away then with that Histrionical and confused chaunting which even the Learned and wiser sort of Papists have condemned as Aquinas Alredus an Abbot Cajetan and others as I have proved at large on Amos 6.5 At present hear what A Lapide the Jesuit sayes against those Qui inconditis confusis vocibus tumultuarie boant ululant Videant cantatores ne totam Psallendi devotionem collocent in voce câ—nora in subtilitate modulandi in agilitate tonos minuendi c. Dum instar avium minuriunt ut curiosorum aures titillent ad se rapiant ne aâ—diant a Deo Aufer a me tumultum canticorum tuorum VERSE 24. But let judgement run down as waters and righteousness as a mighty stream WEE have seen before what God did not require of this People and that was Sacrifices without faith and obedience 2. Wee are come to that which hee did require of them viz. an active lively faith shewing it self in justice and righteousness towards our neighbour so that if they should say Since God rejects our Services and Ceremonies what would he have us doe why the Prophet answers He hath shewed thee O man what is pleasing to him and what he desireth of thee viz. to doe justly to love mercy and to walk humbly with thy God Interpreters vary about the sense of the words 1. The Rabbins and those that follow them make it a commâ—â—atâ—on of Gods Judgements against Israel for their sins they read it thus And judgement shall run down or be revealed as waters q. d. Though you abound with Ceremonies and Sacrifices and think to shroud your selves under their shadow yet I will cause my Judgements to break in upon you like waters in abundance and my righteous vengeance as a mighty stream shall bear down all before it because of your Idolatry and Hypocrisie 2 But the words are properly an exhortation to amendment of life this people had been grosly guilty of injustice and unrighteousness and therefore God calls upon them now to break off their unrighteousness and to give themselves up to equity and righteousness that their repentance might be as eminent as ever their sin had been Let Judgement therefore run down or rouâ— down like waters i. e. be alwayes ready to doe Justice and Judgement let it abound and extend it self to all doe not suppress it as formerly you have done Amos 4.1 5.7 12. but let it run fully and freely to every one that hath need content not your selves with a drop or two but gâ—â— rivers of righteousness which may abundantly refresh all the opprest and needy of the Land so much the phrase imports as you may see Isa. 48.18 O that thou hadst harkened to my Commandements then had thy peace been as a river and thy righteousness as the waves of the Sea q. d. Hadst thou obeyed my commands then had thy peace been as a river that abides and runs continually and thy righteousness i. e. the fruits of thy righteousness viz. thy prosperity and happiness should have been as the waves of the sea which are abundant and perpetual This sense is most genuine and agrees best with the contexture and thread of the discourse the former sense is Rabbinical and wrackt 3 Others distinguish between judgement and righteousness thus 1 By Iudgement they understand a faithful and impartial execution of justice 2 Under Righteousness they comprehend all the duties of the first and second Table relating both to God and man So the word righteousness is sometimes used in Scripture as Rom. 6.18 Ephes. 6.14 But with submission to better judgements I conceive that Judgement and Righteousness here are Synonima's signifying one and the same thing and that the latter clause is exegetical and illustrates the former as it doth frequently in the Scripture Let Iudgement run down as waters what is that why let righteousness run down as a mighty stream i. e. let nothing hinder you from a constant and vigorous execution of Justice and Equity and this execution of Justice is oft called Righteousness Psal. 72.2 Acts 17.31 OBSERVATIONS 1 God delights in Iustice and Righteousness more than in Sacrifices I hate your Sacrifices I abhor your feasts saith God but let judgement run down as waters it is that I delight in As obedience is better than Sacrifice and Mercy than Burnt offerings Hos. 6.6 so Justice and Equity which is one branch of our obedience is better than Sacrifice of the two God had rather have Justice without a Sacrifice than Sacrifice without Justice and therefore saith God Away with your songs and sacrifices give me righteousness and obedience It is not thousands of Rams nor rivers of Oyl but doing justly which God requires of us Micah 6.8 so Isa. 1.17 Learn to doe well seek â—udgement releeve the oppressed judge the fatherless plead for the widow without this all our religion is vain Let men profess Angelical Sanctity yet if they doe not what is just and righteous all is but hypocrisie Iames 1. ult 2 Obs. Rulers must abound in judgement and righteousnes They must not only doe an act or two of righteousness for one act doth not denominate but they must be rivers always running with righteousness This elegant Metaphor of a River may give us some hints how Justice should be executed Viz. 1 Openly 2 Fully 3 Freely 4 Universally 5 Constantly 6 Zealously 1 Iudgement must be executed openly that all may see the equity of the sentence Rivers run openly who so will may see them So Courts of Justice should be open hence the Judges of old sate in the Gates where all might see and hear what they did 2 Fully Justice must run with a plentiful and an abundant stream They must not confine Justice nor imprison it but as occasion requires they must abundantly dispense and disperse it abroad They must not content themselves with a few drops or acts of Justice but it must run down with a mighty stream Goodness is of a diffusive nature now Justice is a singular good and therefore should be communicated to all 3 Freely the river offers it self freely to all who ever is athirst may drink of it freely Men
this Idol-god were enshrined in some little portable Tabernacles as the Image of Diana had its shrines little houses or caskets to put it in Acts 19.24 which the people as many of them as were given to Idolatry carried about with them among their stuffe So Rachel stole her fathers gods and brought them with her stuffe into Canaan Gen. 31.34 As good men by Prayer take in God for their companion with them in their journeys Gen. 35.3 Acts 21.5 6. so Idolaters carry about with them their Idols Hosts Crucifixes c. for religion and protection sake as so many tutelar gods in their voyages and journies 3 Here is the multitude of their Idols set forth in the Plural number and Chiun your Images which imports the great number of them and doubles their sin 1. They make New-gods 2. They make Images of those New-gods in honour of them contrary to Gods express Command Exod. 20.4 Or Chiun your Images that is say some your notable Image the plural number for the singular as oft especially in names of dignity Hence we may observe against the Papists that the Scripture condemns not only Idols which themselves confess unlawful but also Images for religious Worship God will not be Worshipped by any visible Picture and therefore the Prophet condemnes both Moloch and Chiun with their Images yea the Evangelist condemnes the very Figures of those Idols which they make to themselves Acts 7.43 The star of your god Or the star which is your god or rather the Images which you worship are like a Star either like the Sun or Saturn for their gods were nothing but Planets or Stars which they worshipped in or by Images representing them Acts 7.41 43. Figures which yee made to worship them saith St. Stephen even the Host of Heaven as the Stars are oft called Deut. 17.3 Psal. 33.6 Isa. 34.4 45.12 Ier. 33.22 Dan. 4.35 The Heathen Idolaters were great worshippers of the Host of Heaven and this peece of Idolatry the Iewes had learnt from them Ier. 8.2 and with this St. Stephen chargeth them Acts 7.42 that they worshipped the Host of Heaven i. e. Sun Moon and Stars as it is written in the Book of the Prophets viz. of the lesser Prophets of which Amos is one out of which this text is quoted all the twelve being bound together in one Book lest they should be scattered or lost by reason of their smallness Many of the Iews conceited that all the Stars were Gods and that there was some Deity in them and therefore they worshipped them as appears 2 King 23.11 Ier. 7.18 8.2 19.13 44.17 19 25. Zeph. 1.5 With the like Sin the Prophet here chargeth them viz. with Idolizing the star of their god or the star your gods Hee speaks it sarcastically and tauntingly q. d. see what goodly gods yee have gotten these are thy gods O Israel Stars and Planets Idols and Images you have forsaken the living God for dead ones and so have changed your glory into shame and have left the God that protected you for Idols that cannot protect themselves Which yee have made to your selves All these feigned Deities with their Images are your owne inventions and figments of your owne brain I never commanded any such kind of worship from you Hence Idols are called the work of mens owne hands Psal. 115.4 and the Lord threatens such as worshipped the work of their own hands because they provoked him to anger thereby Ier. 2.16 25.6 44.8 Acts 7.41 to shew the vanity and nothingness that is in Idols and the folly of Idolaters in worshipping such things as themselves had made they are oft called The work of mens owne hands and their owne inventions with which they please themselves though they displease God Q. But whom doth the Prophet charge here with all this gross Idolatry whether the Ancestors or the Posterity A. Both. 1. Hee begins with their fore-fathers in the Wilderness and the better to humble them who so much boasted of their fore-fathers he labours to convince them of their gross Idolatry and shewes how early they began to practise this Sin when they worshipped the Golden Calf and Moloch as appears by the prohibitions against the worshipping of it Levit. 18.21 20.2 2 He chargeth the Posterity and brings down this Idolatry along to their times shewing how they had justified their ancestors in their Idolatry by worshipping the Calves at Dan and Bethel and following Baal yea and worshipping the Host of Heaven 1 King 11.5 2 King 23.5.11 Ezek. 8.16 Zeph. 1.5 The summe of all is this It is true O yee children of Israel that your Progenitors made a great shew of serving and honouring me carrying my Tabernacle about with them in the Wilderness pretending that it was their glory to have me present amongst them when indeed their hearts were set upon their Idols and false Deities as Moloch and Chiun the Sun the Moon the Starres and all the Host of Heaven as appears by the multitude of those Images and representations of their Idol-gods which they carried about with them to Worship them and you their Posterity have trod in the sinful steps of your fore-fathers and have out-gone them in Idolatry therefore I will now banish you to the remotest parts of Assyria even beyond Babylon OBSERVATIONS 1 Naturally we are exceeding prone to Idolatry This is clear from the example of these Israelites to whom the Lord so oft appeared Exod. 19. 33 c. both in ways of Judgement and of Mercy To them the Law was given and to them were committed the Oracles of God Psal. 147.19 20. Rom. 3.2 9.4 5. and yet how frequently and fearfully did they and their Fathers fall into this sin and this was not only the temper of these Iewes but of us Gentiles also we are easily seduced and lead away with dumb Idols 1 Cor. 12.2 2 When men know God yet walk not up to their light but wilfully sin against it then God gives them up to a reprobate sense so that they worship Stocks and Stones Starres and Images as these did here Acts 7.42 Thus it was with the Gentiles Rom. 1.24 25 26 c. Those that will not beleeve and obey the Truth God will give them up to strong delusions to beleeve lyes 2 Thes. 2.10 11. false Prophets shall arise and cry down Ordinances and you shall beleeve them they shall cry up Superstition Idolatry Libertinism c. and you shall follow them This is a sad Judgement yet usually God thus punisheth Sin with Sin as blindness with blindness ignorance with greater ignorance and idolatry with grosser idolatry when men begin to fall from God they fall to worship Calves Starres Stocks and Images They never rest till they come to destruction As all Sin so especially this of Idolatry is very prolifical The Cloud that at first is like a mans hand will suddenly overspread the whole Heavens The
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
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
have long lived in sensuality and security as if you had been far from an evil day and yet you are marked out and set apart for an evil day All the evil dayes which you have hitherto escaped do but lead you to an evil day from which there will bee no escaping But the words are better read actively according to our Translation setting forth the danger that attends voluptuous and sensual men whose belly is their God who lye upon beds of Ivory and sing to the sound of the Viol yet put the evil day far away Their work all the day long was to do evil and yet they put the evil day far from them with abundance of scorn and contempt And cause the seat of violence to draw near Here is a second effect and fruit of their security and that is Tyranny and Injustice Cruelty and Oppression They cause the seat of Violence to draw near This sin doth necessarily follow the former for when men are hardened in sin and security putting off the Threatnings of God and driving away all fear of danger from themselves such must needs grow outragious and cruel terrifying others with their Violence Oppression Rapine and Unrighteousnesse Amos 3.10 So much the word in the Original implies Iniquity acted by force and violation of Justice Quest. But what is meant by causing the Seat or Throne of Violence to draw neer Answr 1. Negatively it cannot be meant of the Assyrian or any other enemies power that was coming neer Yee cause the seat of Violence to draw neer that is say some by your sins yee cause the violent Assyrian and Babylonian to draw neer and come against you to your own destruction This is a Truth but not from this Text. 2. Much lesse can it be meant of causing any false feasts or Sabbaths to draw neer as the Septuagint mistaking the Original as they do very often do render it appropinquantes Sabbata mendacia as if they had set up false Sabbaths which God abhorred But this is far from the scope of the Text. 3. Neither is it put Antithetically by way of opposition to the former clause q. d. O yee voluptuous and secure sinners yee put the evil day far from you and yet by your sins yee pull it upon you persevering still in your oppression and cruelty you would fain put off the judgement from you yet you will not remove your sins which cause the Iudgement But the meaning briefly is this The Prophet chargeth them with their going on in their Luxury and Inhumanity oppressing and vexing the poor and needy which had no helper They were so hardned in their sin that now nothing but unrighteousness and violence reigned amongst them They had turned the Seat of Justice into the Seat of Injustice and the Throne of Majesty into the throne of Iniquity establishing mischief by a Law Psal. 94.20 rushing violently into sin as the Horse into the battle abusing their power to the abasing of their brethren So much is implied by the Seat and Throne of violence as appears by the like expression Revel 2.13 Christ commends the Church of Pergamus for her constancy to the truth and that in a place where Satan had his throne i. e. in a place where Heresie Superstition Idolatry and all kind of wickedness prevailed and bare sway without controul for where sin reigns there Sathan rules and there he erects his throne So these sensual and secure sinners had set up a throne of violence and a seat of iniquity that is they were come to the height of oppression and cruelty as being monsters rather than men OBSERVATIONS Three Observations do Naturally flow from these words 1 That God hath an evil day to bring upon evil men 2 That evil men put this evil day farre from them 3 That when they do so then they run into violence and outrage 1 Of the first That God hath an evil day to bring upon evil men As they have had their time of provoking him with the evil of sin so he will find a time to vexe them with the evil of punishment Such violent oppressors are the proper objects of Gods hatred Psal. 11.5 and though for a time they may escape trouble yet they are not delivered from it all their preservations from evil are but reservations to greater evils The Lord hath many wayes to deliver the godly but he hath no way to deliver the wicked they having refused all wayes of his appointment for their owne deliverance therefore as to them he knoweth many wayes to reserve them to the Day of Judgement to be punished 2 Pet. 2.9 When Beasts have been fatted in pleasant Pastures then they are brought forth to the slaughter Ier. 12.1 3. As God hath made all things for himself so he hath destinated the wicked for wrath Prov. 16.4 2 It is the property of wicked men to put the evil day farre from them They look upon Gods Judgements at a distance not so much as once dreaming of them till they light upon them They cry Peace peace when sudden and swift destruction is at hand This is usual with wicked men the god of this World hath blinded their eyes and they wilfully put out their owne eyes lest they should see that which would but trouble them and hinder their carnal mirth They cry Let us eat and drink even when Judgements are ready to fall upon their heads and if wee must dye to morrow let 's be merry before we dye Isa. 22.13 thus they are jeering when they should be fearing they take no notice of Gods Judgements they are farre above out of his sight Psal. 10.5 Let Noah warn the Old World one hundred and twenty years together of an approaching Judgement yet they knew nothing till the floud came and swept them all away and as it was then so saith our Saviour it will be at the end of the world Mat. 24.37 38 39. 2 Pet. 3.3 4. This hastens wrath when men cry the dayes are prolonged and because Judgements are deferred therefore they will never come this makes the Lord come suddenly upon such sinners Ezek. 12.22 27. Amos 9.10 Sensuality and security close mens eyes that they cannot see an evil day approaching Luke 21.34 it makes men feel trouble before they see it and to be past hope before they had any fear of hurt Wicked men when they are in prosperity they dream they shall so continue to eternity hence the Prophet brings them in making Covenants with Death and agreements with Hell and compacts with all other troubles that they should not come nigh them Thus they foolishly conceit and speak Isa. 28.15 If the over-flowing scourge pass thorow yet it shall not come nigh us Thus they make lyes their refuge and under falshood doe they hide themselves Notwithstanding all the Judgements threatned against them for their sins yet they vainly promised themselves safety and impunity as if they had been at a fee
precious Psal. 56.8 their Desires are precious Psal. 10.17 their Names are precious and their Death is precious Psal. 112.6 116.15 Now if we must pray for all men even for Pagans then much more for these precious ones if we must pray for our enemies Matth. 5.44 and must be affected with their miseries Psal. 35.13 14. then much more for our friends If the Prophet wept for Moab and Babylon what should wee doe for Zionâ— Esay 16.11 and if Abraham were so importunate for wicked Sodom and all the people must lament for Nadab and Abihu two notorious wicked men who perisht for their Sin Levit. 10.6 how tender should we be of Sion and if we must sympathize and be sensible of the sorrowes of a particular good man Iob 2.13 how much more when a community of good men suffers And if Gods Servants have been affected with Impendent Judgements that were but in the Clouds and afarre off how should we bee affected with the present miseries of Gods people When Elisha fore-saw the evil that Hazael would doe to Israel some years after he wept and Daniel ch 8.11 12 13. fore-seeing the misery which would come upon Ierusalem two hundred years after his death he was even sick with sorrow vers 27. How would those Saints have wept in our dayes to have seen these present real evils which press and oppresse the people of God To incourage us let us know that this work never goes unrewarded God takes the kindness we shew to his people as done to himself he is fed when they are fed Matth. 25.35 36. The Kenites kindness unto Israel was rewarded four hundred years after 1 Sam. 15.6 Wee never please God better than when we seek the good of his people though we forget such labour of love yet he will not Heb. 6 10. Laban was blest for Iacobs sake and Pharaoh for Iosephs Rahab that hid the Spies was hid her self Obadiah that sheltred the Prophets of the Lord was himself sheltred by God Ebedmelech for the kindness which he shewed to Ieremy had his life for a prey God hath a Book of remembrance wherein he records all that we doe for him or his Mal. 3.16 How sad then is the condition of those that are sensless and regardless of Sions miseries So themselves can but live in wealth and ease they never regard the afflictions of Ioseph like Gallio they care for no such matters Christ looks upon such Luke-warm Newters as his profest enemies he that is not with him is against him Matth 12.30 and Meroz was cursed not for hurting but for not helping Gods people in their troubles Iudg. 5.23 and so was Edom Obad. 11 12 13 c. But most sad is the condition of those that instead of praying for Gods people they persecute them and adde affliction to the afflictions of those whom he hath wounded These may forget their owne cruelty but God will not he hath not only said but sworn it that he will not forget their cruelty Amos 8.7 He punisht Amaleck four hundred years after for his inhumanity towards Israel 1 Sam. 15.2 3. In all Ages God hath shewed himself terrible to such he will spoyl the spoylers of his People If Pharaoh pursue Israel God will pursue him If Edom shed Israels bloud God will have Edoms bloud Ezek. 35. Let us then every one sympathize with Sion and give the Lord no rest till he make our Ierusalem the praise of the earth Isa. 62.1 Every one in his place must help and doe something for Gods afflicted Ioseph Those that can pray must pray those that are in Power and Authority and have parts must assist in their places Souldiers that can fight must fight for Gods Church At the building of the Tabernacle every one did something In the body Natural each part is serviceable to the head The Church of Christ throughout the Christian World is in deep distress and cryes as the men of Macedonia did Come and help us Let us therefore by our Prayers and Tears come forth to the help of the Lord against the mighty Inquire how it fares with Sion as Eli and Nenemiah did 1 Sam. 4.13 Neh. 1.2 and then pray for them accordingly Psal. 122.6 Isa. 45.11 Ier. 51.50 Get affectionate desires Psal. 14. ult Isa. 64.1 Affectionate prayers Psal. 25. ult 51.18 and Affectionate endeavours in your places as Magistrates Ministers c. for the good of Sion here and then you shall rejoyce with Sion hereafter VERSE 7. Therefore shall they goe Captive with the first that goe Captive and the banquet of them that stretched themselves shall be removed WE have before seen the Sin of the Rulers of Israel we are now come to the several branches of their Punishment whereof the first is Captivity and deportation out of their owne Land The Lord had borne long with them and waited many years for their returne but they abused his Patience and turned his grace into wantonness and therefore now he is resolved to put an end to all their Pastimes and pleasures In this Verse we have 1. A Iudgement threatned and that is Captivity Yee shall goe into captivity 2 Here are the Persons which must goe into Captivity and those are the secure Grandees and Voluptuous Rulers of Israel They shall goe Captive with the first that goe Captive of the Inhabitants of those Cities for the Country was spoyled and many of them captivated before But the Rulers who were the prime offendors and had been first in sin should now bee first in punishment They shall have the primacy amongst the Captives they shall goe in the front of them and lead them the way into Captivity As in Dignity and Luxury they went before others so now they shall have precedency in Punishment as you may see 2 King 17. Before they were all for the head of the Oyntments and now they should have the head in Punishment They must have the head and chief delights and now they shall have the head and chief of sorrows 3 Here is the Time when they should goe into Captivity and that is suddenly Now shall they goe i. e. it shall not be long but the Assyrian shall carry them out of their owne Land into Captivity in Gods due time it shall come to pass It was about sixty years after that the Captivity came which was but a short time comparatively it is said even now to come upon them because Gods decrees are sure and what he determines to doe is as sure as if it were already done Thus to shew the certainty of Babylons downfall it is said Babylon is fallen Revel 14.8 that is It shall as certainly be destroyed as if it were already done Her fall is decreed by God and is already begun in the hearts of Gods people and shall from henceforth be more and more advanced till it be utterly destroyed So the Lord had decreed the Captivity of this People and exercised them with
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
untoucht But such a terrible destructive Pestilence that should sweep away all before it insomuch that if ten men remaine alive they shall all dye and they shall be buried not in an ordinary way but they shall be burnt and that by the nearest relations which was used by the people of Israel only in cases of extream necessity 1 Sam. 31.12 In this Verse we have 1 A Iudgement threatned viz. death Yee shall dye i. e. by the Pestilence Those that escaped the Sword and were not killed or carried away by the enemy the Pestilence or some other Judgement shall slay them as appears by the next verse 2 Here is the fierceness of this Pestilence it shall sweep all before it this is more than the Pestilence usually doth God had corrected them before with lighter rods yet he left some alive but now if ten men remaine in some very numerous Family they shall all dye together This sets forth the dreadfulness of Gods wrath against this people for when the Plague rageth very fiercely yet it usually spares some if there bee four or five in an house usually one is spared or if eight in a Family it may be two are spared but when there are ten in a Family and they must all dye this is dreadful indeed By Ten the Prophet signifies many because ten is the utmost of single number It is a certain and distinct number put for an uncertain the like we find Numb 14.22 Levit. 26.26 1 Sam. 1.8 Iob 19.3 Psal. 91.7 Eccles. 7.19 Isa. 5.10 Zach. 8.23 Mat. 25.1 3 Here is the certainty of this dreadful destruction It shall come to pass that is it shall certainly come to pass for God hath so decreed it and there is no resisting OBSERVATIONS 1 Iudgements seldome goe alone When God begins to correct a people he takes them up for all together and spends one rod upon them after another till he hath either mended or ended them God wants not variety of wayes to cut off rebellious sinners if they escape one Judgement yet he hath another to arrest them Amos 5.19 9.1 2 3. Mat. 24.7 he hath moths thieves rust and cankers to rob us of our comforts Iam. 5.2 3. 2 Desperate Diseases must have desperate Cures When gentler corrections will not work on a people then come direful plagues and end them Those sinners were become desperate and incurable and now the Lord sets upon them with direful judgements and consumes them that so all the Nations round about might hear and fear and doe no more so wickedly 3 Incorrigible sinners are cut off by the Pestilence God had used all means to reclaime this People but all in vaine therefore now they must dye for it So true is that of the Apostle The wages of sin is death Rom. 1.31 6.23 Sin and Death came into the world together Gen. 2.17 Dan. 9.11 Rom. 5.12 How blind then are the Socinians that can finde no place in Scripture where it is said that death is the punishment of sin 4 What God hath decreed shall certainly be effected Though we cannot bring it to pass yet he can and will whether it be for the overthrow of the wicked as here or for the comfort of the godly The counsel of the Lord shall stand and the thoughts of his heart unto all generations Men may plot and contrive wayes to overthrow the Doctrine and Discipline of Christ but these devices and counsels of men shall not stand it is the counsels of the Lord only that shall abide Psal. 33.10 11. VER 10. And a mans Uncle shall take him up and he that burneth him to bring out the bones out of the house and shall say unto him that is by the sides of the house Is there yet any with thee and he shall say No then shall he say Hold thy tongue for we may not make mention of the name of the Lord. WHat the Prophet had exprest somewhat obscurely in the precedent Verse he sets down more fully and clearly in this viz. That the Pestilence should be so dreadful that it should destroy whole Families insomuch that there should not be living men enough to bury the dead There should neither be Father nor Mother Brother nor Sister Son nor Daughter left alive to doe the last office of Burial for them but a mans Uncle or Kinsman must doe it for him else hee may lye and rot above ground This shews what great desolation the Pestilence had made amongst them that the Uncle or nearest Kinsman to whom the right of succession to the Inheritance belongs must bee constrained to burn the Body that so he might carry the bones out of the house with more ease This was servile work and belonged to mercenary men appointed for that purpose Ezek. 39.14 but for want of such ordinary Officers to doe it the Kinsman must doe it So that in this Verse we have 1. An Amplification of that great desolation which the Pestilence should make amongst them it should be so terrible that it should destroy whole Families and cut off those ordinary Officers which were appointed to bury the dead insomuch that the next Kinsman must be forced to doe it neither shall he doe it in an ordinary way but he must burne his bones Calvin and others make the Uncle alone to be both the burner of the dead and the burier of his bones they read the words thus His Uncle shall take him up and burne him that he may carry the bones out of the house This reading seems to be most genuine and agreeable to the Text and context setting forth the dreadful hand of God upon them in that the Pestilence should be so fierce that they should want ordinary Officers to bury the dead Q. But how are they said to burne their dead when it appears both by the Old and New Testament that the Jewes did bury their dead Gen. 23.4 49.31 50.5 25 26. Mat. 8.21 22. Joh. 19.41 42. A. It is true usually they did bury their dead in times of Peace but in times of Warre they sometimes did burn their dead as they did Saul and his Sons to prevent further abuse which might be offered to their bodies by the Philistims 1 Sam. 31.12 13. so in times of great contagion to prevent stench and further infection they burnt their dead as in the text They might also burne them to cleanse the house which was fallen to the Kinsman from legal uncleanness by the dead Numb 19.14 Hence we read of their Vespillones and Polâ—inctores their buriers and their burners of the dead and so had the Gentiles and the Romans they burnt their dead to ashes and put their ashes into Urns as appears by Virgil Ovid and others and Pitchers of Gold Silver Brass or Marble with great care and ceremoniousness These Iewes being themselves Idolaters did symbolize too much with Heathens and Idolaters in this thing 2 Here is the reason why
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
strength it was their constant practise to rejoyce in a thing of nought and to trust in their owne strength By Horns here is meant the power dominion glory and excellency of a people It is a Metaphor taken from horned Beasts whose strength and beauty lyes in their horns So Deut. 33.17.1 Sam. 2.1.10 Iob 16.15 Psa. 92.10 112.9 132.17 148.14 Thus they said viz. in their hearts and thoughts at least for what words are to us that thoughts are to God his Word and Spirit search the inward parts of the Soul Ier. 17.10 1 Cor. 2.10 they thought they had made themselves strong and impregnable by their own power The Prophet seems to allude to the power and success which Ieroboam the second one of the Kings of Israel had in whose reign Amos Prophesied This King was very succesful and prosperous he inlarged the borders of the Kingdom and took divers Cities from the Syrians 2 King 14.25 27 28. So Iudah was very succesful under King Uzziah as appears 2 Chron. 26.1 to 17. these Victories and Successes made them proud and lift up their horns as if by their owne power and policy they had got the victory Thus they rejoyced in a thing of nought as if by their owne strength they had inlarged their borders and could now defend themselves against forreign envasions The Interrogation is a strong Affirmation Have we not taken to our selves horns by our owne strength See what impious Arrogance aud Vam-glorious boasting here is every word gives a crake Have not we taken Have not we taken to us have not we taken to us Horns yet more Have not we taken to us Horns by our owne strength They did all God did nothing he is not in any of their thoughts I have read of Pope Adrian who having built a stately Colledge at Lovaine caused this to be written in golden letters over the gate Utretch planted him there was he born Lovaine watred him there he got Learning and Caesar gave the increase for he made him a Cardinal one wittily comes after and subscribes Hic Deus nihil fecit God had nothing to doe here So these men ascribed all to themselves and shut out God Though the Lord by an Almighty hand had brought them out of Aegypt into the Land of Canaan and drove out the Canaanites before them and by a strong hand preserved them in that good Land yet so proud ungrateful and dis-ingenious were they grown that they sacrificed to their owne Net and assumed all to themselves saying Have we not gotten these Victories by our owne strength The Lord can now no longer bear with this Sacrilegious robbing him of the honour which was due to his Name and therefore in the next Verse he tells them That he will raise up a Nation against them that shall utterly destroy them OBSERVATIONS 1 The Creatures excellency is all but vanity Take the Quintessence of all the Riches Power Pomp Beauty Morality and delights of the World and put them in one scale and put Vanity in the other and they will prove lighter than vanity and therefore they may well be called things of nought But of this at large elsewhere 2 Obs. Such is mans corruption and madness that he rejoyceth in things of nought He dislikes what is truly good and delights in vanity Psal. 4.6 7. Hence Solomon spends the whole Book of Ecclesiastes in disswading men from this folly and madness St. Chrysostom tells us that if he had a voyce like Thunder and a mighty Mountain for his Pulpit and all the Men and Women in the World for his Auditory he would chuse that Text to preach on Psal. 4.2 O yee sons of men how long will yee love vanity 3 Gods Word is a critical word It discovers the thoughts and intents of mens hearts and layes their inside open so great is its power and efficacy Gods Word resembles God as he is the only Heart-searching God so his Word is the only Heart-searching Word It pierceth to the very Marrow and discovers to us our most secret thoughts and affections Heb. 4.12 and can tell us whether we delight in things of nought 4. Wicked men ascribe that to their owne power and policy which is due to Gods Power and Grace If they have success and victory they presently lift up their Horns and push at God that they may the better Sacrifice to their own Net and burn incense to their drag Hab. 1.15 16. Thus Senacherib King of Assyria boasted of his power and success as if he could conquer not only Ierusalem but its God also Isa. 36. Thus that Heathen that went forth to Battle being admonished to call upon the Gods answered that it was for cowards to pray as for himself he was resolved to try his own strength in Battle he did so and was slaine Let others kiss their own hands Iob 31.27 and ascribe all to Idols and themselves but let us with all the Servants of God ascribe the glory of all we are or have to God alone for what have we that we have not received from him 1 King 8.24 Psal. 20.7 44.5 6 7 8. 89.9 10.17 18. it is by the grace of God that we are what we are 1 Cor. 15.10 VER 14. But behold I will raise up against you a Nation O house of Israel saith the Lord the God of Hosts and they shall afflict you from the entring in of Hemath unto the river of the Wilderness THese words contain the Conclusion of the fifth Sermon which Amos made to this People We have seen their Sin before we are now come to their Suffering This people gloried in things of nought and would not beleeve the Prophets words but now they should be taught by blows and bee made to feel what they would not fear and therefore the Prophet begins with a but But behold q. d. you think by your own strength and power to subdue your enemies but I will raise up against you the Assyrian a mighty Nation that shall chase you from one end of the Land to another The Lord had told them before of Judgements in general that should come upon them for their sins now he comes to particularize the Judgement he tells them who shall inflict it on whom and how farre They had forsaken God and cast him off and now he forsook them they trusted to their own strength but God sends against them a stronger than they that should subdue them But I will raise up against you a Nation c. In the words we have 1. The Adversative Particle But. 2 The Note of Attention Behold 3 The matter to be attended I will raise up against you a Nation viz. the Assyrian against Israel and the Babylonian against Iudah for the bounds here set for the promised Land do imply both Kingdoms primarily Israel and Samaria and secondarily Iudah and Ierusalem as I have shewed on Vers. 1. The Kingdom of Israel was overthrown by
Salmaneser King of Assyria and the City and Temple of Ierusalem by Nebuchadnezzar King of Babylon these God raised up to cool their courage and abate their pride 4 The Lord tells them what this Nation shall doe to Israeâ— They shall afflict them they shall press and oppress them by violence and Tyranny they shall hem them in and so straiten them that none shall escape 5 Here is the extent of this affliction and how farre it shall go and that is from Hemath which was situate in the North border of Canaan looking Eastward vers 2. Unto the river of the Wilderness that is to Sichor a river of Aegypt in the South looking Westward and parting the Land of Israel from the Land of Aegypt Numb 34 5 8. Josh. 13.3 5. 15.47 1 Chron. 13.5 it is called the river of the Desart because it came out of the Desart some think it was the river Nilus but the bounds of Canaan never extended so farre Ieroboam had re-gained those bounds to Israel they were proud of the Prize but about thirty years after Tiglath-Pileser re-gained it all from Israel and laid it to the Assyrians and not long after comes Salmanesar the King of Assyria and takes Samaria and subdues the whole Kingdom of Israel About one hundred years after Iudah was carried captive into Babylon according to that woe denounced against them ver 1. When Warrs arise yet some use to escape but here the Lord threatens that they shall be opprest from one end of the Land to another Though the Country were large and spacious and there were many ways to escape yet the enemy should befet them so strictly that there should be no escaping but all should goe into Captivity As all had sinned so all should now suffer for sin So that this verse seems to be a kind of Antithesis and check to their Carnal confidence in their own strength and success q. d. it is true your King Ieroboam hath recovered your borders but I will send one that shall recover all from you again He restored all from Hemath to the Sea of the Plain and I will send the Assyrian who shall wast Israel from Hemath to the Sea i. e. from North to South and from East to West and then shall you see how infirm your firmness was when your Valour shall be turned into weakness your Glory into shame and your Mirth into mourning 6 Who is it that saith all this why it is one that can and will perform it It is the Lord the God of Hosts who hath the Army of the Assyrians and all other Armies at his beck and command vers 8. OBSERVATIONS 1 Pride goes before destruction In the precedent verse we read of Israels Pride and Carnal-confidence and now see their fall When pride is in the faddle destruction is on the crupper Dan 4.30 we read of Nebuchadnezzars pride and ver 31. we read of his fall Children that hold by their own coats pull themselves down by his own strength shal no man prevail 1 Sam. 2.9 Ezek 28.9 2 The Lord is true in all his Threatnings Not one word shall fail of all that he hath spoken against a rebellious people Hee threatned to send the Assyrian against Israel here he did it He threatned to send the Babylonian against Iudah and they came at last 3 When people are rejoycing and most secure then usually Iudgements are nearest In the precedent verse they were rejoycing and in this verse comes their ruine When the old World was buying selling marrying and merry-making then came the Floud and swept them all away Mat. 24.38 39. When Bellsring Canons roar Fires flame and there is nothing but mirth and jollity then may destruction be at the door When men cry Peace peace then comes sudden and swift destruction 1 Thes. 5.3 2 Pet. 2.1 4 It is God who raiseth up enemies against a rebellious people I will raise up a Nation against you War is one of Gods sore Judgments which he sends against a people of his wrath Ezek. 14.21 when men will not serve God with gladness and sincerity in abundance then he makes them serve their enemies in want and misery Deut. 28.47 48. Isa. 42.24 25. The Assyrian is but Gods â—tod his Staff his Axe his Saw to scourge beat hew and divide they are but Instruments it is God that is the Agent 5 Universality in sin brings universality in suffering As the Land had been â—ilted from corner to corner with uncleaneness so now it should be answerably filled with punishment National Sins bring National Plagues Ezra 9.10 11. When all the old World was corrupt then came the Floud and swept them all away When all Sodom and all Ierusalem were given to wickedness then came Judgements and destroyed them Multitudes in sin are so far from Patronizing the sinners that it hastens wrath 6 Sin brings a people into a desperate condition It brings them into such straits that they know not which way to turn themselves The Land of Canaan was spacious and there were many ways of escaping but their sins had brought things to that pass that they were surrounded with enemies and there was none to deliver them 7 As Kingdoms have their times of flourishing so they have their times of fading too Israel flourisht and was succesful under Ieroboam but they fade and fall in the reign of King Hoshea The Grâ—cian Babylonian and Persian Monarchies which were sometimes famous through the world are now mouldred away and come to nothing and so shall the Roman 8 God usually retaliates Sinners and pays them in their own coyn This people had for a long time pressed the Lord with their sins Amos 2.13 and now themselves are prest and opprest with Judgments Sodom and Gomorah that burnt in lust were burnt with fire Nadab and Abihu that offered strange fire perisht by strange fire from the Lord. Asa that set the Prophet in the Stocks had a disease in his feet Babylon that shed the bloud of Saints hath bloud given her to drink Hee that on earth denied a crumb of Bread in Hell shal not have a drop of water Luk. 16.24 25. They that delight in left-hand blessings Prov. 3.16 shal be placed with the Goats on the left hand Mat. 25.33 and those that delight in darkness shal be sent to darkness 2 Pet. 2.17 They that say unto God Depart now he will say unto them Depart at the last Day He that will not owne Christs truth now shall not be owned by him then They that trample upon the Saints here the Saints shall tread them under their feet hereafter Micha 4.11 12 13. 7.10 so that all the wicked at last shall be compelled to say with Adonibezek Judg. 1. As I have done so hath the Lord rewarded me The Aegyptians that worshipped creeping things were punisht with Froggs and other creeping things Demosthenes and Tully that were proud of their Eloquence perisht by it
Milo that gloried in his strength was ruined by it Absolom that was proud of his Hair it helpt to hang him 2 Sam. 18.9 Let every one then take notice of his sin by the suffering and silence murmuring We have now seen the Sins that ruined Israel viz. Idolarry Superstition Apostasie Oppression Luxury Tyranny Injustice and Carnal-confidence c. If these Sins reign in England what can we expect but that the Lord should send some Assyrian upon us to avenge the quarrel of his Covenant on us c. FINIS AN EXPOSITION WITH Practical OBSERVATIONS UPON The Seventh Chapter of Amos. VERSE 1 2 3. Thus hath the Lord God shewed unto me and behold he formed Grashoppers in the beginning of the shooting up of the latter growth and loe it was the latter growth after the Kings mowings And it came to pass after they had made an end of eating the grass of the Land then I said O Lord forgive I beseech thee by whom shall Jacob arise for hee is small The Lord repented for this it shall not be saith the Lord. THis Chapter contains the Sixth Sermon of Amos wherein are three Visions to which are annext the issue and operation of them vers 10 11 12. The Prophet had before plainly and clearly set down Gods Judgements against this People that none might complaine of obscurity yet now hee comes to speak more mystically in five Types and Visions if by any means he might work upon them Two Visions weâ— have Chap. 8.1 c. 9.1 c. and three in the nine first Verses of this Chapter setting forth the patience and long-suffering of God towards this rebellious People The three Types or Similies are of Grashoppers Which adumbrare three Judgements Famine War and utter destruction Fire Which adumbrare three Judgements Famine War and utter destruction A Plumb-line Which adumbrare three Judgements Famine War and utter destruction The first Judgement which Amos saw was an army of Grashoppers Locusts or Green-worms which should devour the Grass and Corn and this shadoweâ— out the want of all things vers 1 2. 2 That of Fire devouring the great deep denotes Warre with the miseries that attend it vers 4. Both these had ruined Israel but that at the mediation and intercession of the Prophet they were kept off for a time vers 2 3 5 6. the duty of a faithful Pastor is to Pray and Preach Amos doth both these he shewes them their Sins and Gods Judgements due unto them for them yet withall he prayes for the averting of them and was heard for that time till at last the malady was past cure 3 That of a Plumb-line in the hand of God signified the utter overthrow both of the Oeconomical Political and Ecclesiastical estate of the Kingdom God had measured out a time for them to repent in but they were become incurable and therefore the Lord here threatens to spare them no longer and to pass by them no more vers 8. nor yet to accept of any more mediation for them and therefore we doe not read that ever the Prophet interceded for the averting of this Judgement as he had done for the former so long as there was hope hee prayed for them but since they were incorrigible he forbears 4 We have the slanderous accusation of Amaziah the Priest of Bethel who being netled with the Prophesie and freedome of speech used by this blunt and down-right Prophet against both King and Kingdom stirs up King Ieroboam the second against Amos under pretence of being a seditious turbulent person and one that had conspired against the King vers 10 11. Amos hath conspired against the King 2 The more to incense the King against him he aggravates his Crimes as first that he acted this Treason not secretly but openly He hath conspired against thee in the midst of the house of Israel 2 That the People were much troubled at his Doctrine to the hazard of the Kingdome The Kingdome is not able to bear his words 3 Here is Amaziahs fraudulent advice under pretence of love and kindness he would nor have Amos come any more to Bethel lest he should run himself into danger and therefore he adviseth him to pack out of the Kingdome with all speed and to get into Iudeah his owne Country and to Prophesie there Vers. 12. 4 We have Amos his bold reply to this false Prophets calumniations vers 14 15. where he asserts and justifies his calling shewing 1 Negatively that he was no Prophet nor Prophets Son 2 Affirmatively That he was an Herdsman 3 How he was called to be a Prophet he came not of his owne accord to the work but the Lord said to me Goe Prophesie vers 15. 4 Here is Amos his Charge to which he was primarily sent and that was to the ten Tribes vers 15. Goe Prophesie to Israel he durst not therefore forsake his Charge assigned him by God and flee into Iudea as Amaziah would have had him but he resolved to stand his ground and keep to his Commission and preach to Israel though he dyed for it as he did being slaine say some by Amaziahs Son 5 Here is a five-fold Judgement threatned by Amos against this Persecuting Prelate vers 17. he should suffer in his Wife in his Children in his Possessions in his owne Person and in the whole Kingdome which he should see goe into Captivity VER 1. Thus hath the Lord God shewed unto me and behold he formed Grashoppers in the beginning of the shooting up of the latter growth and loe it was the latter growth after the Kings mowings IN this Chapter we have three Visions the first whereof is that of devouring Locusts which left little or nothing behind them Where we have 1 The Person revealing the Vision to the Prophet and that is the Lord Thus hath the Lord God shewed me in a Prophetical Vision the Judgements which he is about to bring upon Israel This he mentions to procure the more authority to what he spake that they might see they were not figments or dreams of his owne inventing 2 Here is the Vision it self or what the Lord shewed him and that is Grashoppers and behold he formed Grashoppers He did not call out Grashoppers already made but he saw the Lord forming and framing a new Army of Grashoppers out of the dust of the earth or the like which to Gods Omnipotency was as easie as to bring out an Army of Grashoppers already made Obj. But most call these Grashoppers Locusts and so the very same word is rendred Isa. 33.4 so that what shall we call them Grashoppers or Locusts I answer both that is they are Grashopper-Locusts To clear this you must know that there were several sorts of Locusts mentioned in the Scripture some were silent and some vocal some good and for food Mat. 3.4 Others were obnoxiouâ—â—nd hurtful as here in the text and of these there were three sorts 1 Locust-Solhem Levit. 11.22 2 Locust-Horgel
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
Bethel whither come a great confluence of people and where Civil affairs and matters of State are debated and therefore it is not safe nor seemly for thy rude rusticity which knowes no Royalty to abide there The King hath Chaplaines enough of his owne that are compleat Courtiers to preach before him he needs no such rustical Prophets and blunt Anti-Courtiers as thou art he hath Natives enough but thou art a Stranger and comest from another Country Hee hath Prelates and Priests of eminent parts every way accomplisht for the work whereas thou art a poor obscure Prophet that camest ab hara non ab ara from the Herds not from the Schools and so art altogether unfit for the Court Wouldest thou but Prophesie smooth and pleasant things thou mightest abide here still but thou art so rough and rugged so plain and down-right that our Courtiers ears cannot abide thy words so that there is no staying for thee here but with abundance of danger Thus this grand Impostor would have frighted the true Prophet from his duty that so hee might keep up the reputation of his Idolatrous Priests at Bethel who for filthy Lucre that they might rob the true Prophets of their Tythes and Offerings did by their preaching foment both Rebellion in the State and Schism in the Church for the Sanctuary at Bethel robbed the Temple at Ierusalem OBSERVATIONS 1 Wicked men doe their utmost to silence faithful Ministers They prohibit them Preaching Prophesie not The like complaint we have Amos 2.12 Micha 2.6 they say to the Prophets Prophesie not they silence them that they may sin without controul and goe to Hell without any hindrance Thus the Rulers of the Iewes forbid Peter and Iohn to preach any more in the name of Jesus Acts 4 17 18. 5.40 what is this but to fight against God and to countermand his commands he bids his Amoses preach the Amaziahs of the World say no. Did ever any man thus harden himself against God and prosper if he that with-holds Corn from the people him shall the people curse Prov. 11.26 what a sad curse will light upon those that with-hold Spiritual corn from them and deprive them of their faithful Pastors which are the light of the World the Guides the Fathers the Physitians the Pillars of the Church such as forbid men to Preach please neither God nor man 1. Thes. 2.15 16. Herod was a wicked man yet this was his sinning sin and is said to surmount all the rest that he put Iohn in Prison Luke 3.20 he added this above all that he shut up John in prison and see what befell Amaziah here for opposing Amos ver ult Obj. But the Minister denounceth Iudgements against us which we cannot bear A. Let him preach Mercies or Menaces if God have sent him we may not silence him but must thankfully receive Threatnings as well as Promises Judgements as well as Mercies they are both necessary for us 2 The great ones of the world cannot brook plain Preachers These Gallants look upon such blunt and bold Amoses as a pack of Fanaticks a company of rude indiscreet Persons that dare venture to reprove such as them for their sins God calls his Ministers Salt Matth. 5.13 but these would have them Honey to preach only pleasing and humerous things unto them Such were those Isa. 30.10 They say to the Seers see not and to the Prophets Prophesie not unto us right things speak unto us smooth things Prophesie deceits Great men many times have great corruptions which they cannot endure should be touched their tender ears cannot away with sound Doctrine they must have smooth and pleasant things or nothing Courtiers love Verba byssina soft and silken words Though we approve of Prudence in Preaching before great ones yet flattery we abhor We may not betray the truth to please men we are sent to profit not to please to edifie the heart not to gratifie the ear Had Amos preached high-flowen Notions or Doctrine without application he might have been a Priest for Bethel he might preach in generals but he must not Prophesie of Gods Judgements against them Prophesie not Men can bear with Physitians and suffer them to tell them of the Diseases of their Bodies and the Lawyer to tell them of the flawes in their estates only the Minister who is for the Soul he must not speak a word Prophesie not whereas great men have most need of faithful Prophets because they are encompassed with so many flatterers 3 Wicked men put fair names upon foul places and practices Bethel here was become Beth-aven yet they call it a Sanctuary when indeed it was the Devils Brothel-house polluted with viâ—e Idolatry and iniquity So Papists put fine titles upon their foul wares to vent them the better The Pope calls himself the Servant of the Servants of God yet makes himself King of Kings and is a profest enemy to Gods Servants The Quakers call themselves the Saints of the most high when they are profest enemies to God his Worship wayes c. The Arminians seeme to magnifie Free-grace as much as any of the Orthodox but descend to particulars and their errours will soon appear It is often professed by Arminius saith a Reverend Divine that he attributes as much to Grace as any other that there is nothing said by others concerning the efficacy of Grace which is not also affirmed by himself yea that he acknowledgeth whatsoever may be thought or imagined for the opening and setting forth of the power of grace and that he is mis-reported by those that render him injurious to the grace of God and one that attributes too much to Free-wil We find in Augustine that Pelagius professeth as much concerning himself and yet in the meane time this is true that if Arminius his Opinion stand good all this efficacy of grace which he so magnifies and amplifies in words depends on the will of man in regard that by vertue of its native liberty it may receive or reject this grace use it or not use it render it effectual or vain c. Thus he VER 14 15. Then answered Amos and said to Amaziah I was no Prophet neither was I a Prophets Son but I was an Herd-man and a gatherer of Sycomore fruit And the Lord took mee as I followed the flock and the Lord said unto me Goe Prophesie unto my people Israel WEE have seen Amaziahs design by force and fraud to suppress Amos we are now come to Amos his Answer which consists of two parts 1 An Apology for what he did grounded upon Gods extraordinary calling him to the work 2. His Prophesie which is two-fold 1 Particular containing those particular Judgements which should befall Amaziah His Wife His Children 2 General containing the utter destruction of Israel vers ult In these two Verses we have Amos his answer wherein he constantly and couragiously maintaines what he had done and is so farre from desisting or forsaking of his Station
mixt with Chaff Cockle light-corn litte-stones and dust This refuse which is not marketable and is seldome sold but is usually given to Beasts or Birds yet these Muckworms sell this Muck for pure Grain to the Poor who were necessitated to buy this or starve and make them pay as if it were good corn This accumulated cruelty makes the Lord to swear their ruine in the next verse OBSERVATIONS 1 Worldly men are very industrious for Mammon and riches They move every stone for the attaining of it and care not how they come by it whether by right or by wrong on the Lords Day though their hands be tied yet their hearts are on it and on the week-days 1. They get false Weights 2. False Wares 3. They inhance the price of those Wares 4. They get not only the poor mans Purse but his Person too Thus they that will be rich fall into many snares and temptations of the Devil which drown men in perdition 1 Tim. 6. 9 10. and if men be so violent for earth what should we bee for Heaven 2 Life is a precious thing Men will sell their Cattel their Cloathes their Children yea themselves for food to preserve life Gen. 47.20 23.25 Nehem. 5.2 3 5. so true is that Iob 2.4 Skin for skin and all that a man hath will he give for his life It is a Proverbial speech some by skin understand a mans cloathing which at first was made of Skins Gen. 3.21 q. d. a man will part with his Cloathes rather than with his Life for the body is more than raiment Mat. 6.26.2 Others by Skin for skin understand riches goods and all the outward estate which are like a Skin to cover and â—ence us from poverty and misery but life is better than all these and hatâ—â—â—en greatly prized by good men Gen. 32.11 Hest. 7.3 and bad men Gen. 25.32 Hest. 7.7 Eccles. 9.4 3 Covetous men are cruel men They buy and sel not only Cattel but men Neh. 9.37 yea righteous men they sell the righteous for silver and condemn the just for a reward Iam. 5.6 anything for money Sell a Boy for a Lust and a Girl for a cup of Wine Ioel 3.3 Some men will transgresse for an handful of Barley or a morsel of Bread Ezek. 13.19 Thus the poor alwayes pay for it especially the meek and modest poor men are apt to goe over the Hedge where it is lowest and to catch the poor by drawing them into their Nets Psal. 10.9 that is into their Debt-books that they may morgage all unto them and at last become their slaves and bond-men As the good man considers the case of the poor and needy that he may be the fitter to releeve him Psal. 41.1 so these mercilesse men consider the poor that they may devour him 4 Men may not debase a Commodity depriving it of its primitive goodness and then sell it for the best at a full value Corn-masters may not cull out the best Grain nor mingle their Grain with refuse and then sell it as they did here for the best We may not mingle Wine with Water nor Drosse with Silver but whatever we would that men should doe to us in equity and justice even so must we doe unto them 5 The world hath a very mean esteeme of the godly They value them no more than their old Shooes and therefore they sell the righteous for a pair of Shooes as if any contemptible rate were good enough for them See how different the judgement of this wicked world is from the Judgement of God The world esteeme the godly as the drosse and dung the filth and off-scouring of the world 1 Cor. 4.13 but God esteemes them as the glory of the world Isa. 4.5 the only excellent ones of the earth Psal. 16.3 he thinketh them too good to live in this wicked ungrateful world Heb. 11 38. 6 Cruelty ends in misery God threatens these Men-sellers and Men-devourers with dreadful Judgements Amos 2.6 8.7 Luke 16.24 Iames 2.13 Though the poor bear it yet God will not alwayes bear it at their hands but swears he will be avenged on them for so it follows VER 7. The Lord hath sworn by the excellency of Jacob surely I will never forget any of their works WEE are now come to the Third Part of this Chapter where the Judgements of God both Corporal and Spiritual are more fully set forth unto us 1 The Prophet shewes the certainty of these Judgements in that the Lord doth not only say but swear that he will bee avenged on them 2 As they had been great Sinners so he sets forth the greatness of their Punishment It shall overflow the Land like a mighty floud vers 8. 3 As he had shewed the certainty so he sets forth the suddenness of their sorrows Their light shall be turned into darkness and that at noon-day their mirth into mourning and their high prosperity into the lowest misery vers 9 10. 4 As if all this were not sufficient he yet goes higher and threatens them with a Famine not of bread but which is worse of the Word of God As Spiritual Mercies are the choyceest Mercies so Spiritual Judgements are the farest Judgements 5 Which strikes all dead He tells them that this their loss should be irreparable They shall fall and shall never rise any more vers 14. We have heard of Israels Sin now follows his Suffering and lest any should flatter themselves and think that these Threatnings were but Scar-crows therefore the Prophet the better to awaken these secure Sinners brings in the Lord swearing their destruction q. d. So sure as I live saith the Lord so sure shall yee dye This Oath of God noâ—es both the certainty and immutability of Gods Counsel and Decree to punish Israel where we have 1 The certainty of Israels ruine The Lord hath not only said but sworn it that is he hath most certainly decreed it for Gods Oath is nothing else but Gods immutable Decree severely to punish these cruel Caytiffs and Oppressors of the poor 2 By whom doth the Lord swear why it is by the excellency and eminency of Iacob that is by himself who is the glory and excellency of Israel and by whose favour and free-election they excelled all the Nations of the world Other Nations had dead Idol-gods but it was Israels glory above all the Nations of the World that they had the Lord for their God and were in Covenant with him The Lord hereby tacitly upbraids them for their ingratitude that having such glorious priviledges from him they should yet rebel against him Some by the excellency of Iacob understand the Ark and others the Temple it is true these are called The glory of Israel but since the Lord hath no greater to swear by therefore he swears by himself who is here called The Excellency of Iacob i. e. of his people Israel The Vulgar leaving the Fountain and following the corrupt streams of the Septuagint
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
11. Sacrificing to the Calves and not to God therefore the Lord threatens to turn even those religious feasts and songs for of these the Prophet seems more especially to speak into mourning and lamentation q. d. Hitherto you have lived secure and careless feasting and singing without any fear of God or thoughts of his judgements but now saith the Lord I will turn your feasting into fasting and your songs into lamentation 2. Here is the greatness of their sorrow set forth by two Ceremonial Rites which were used in those Eastern Countries viz. Sackcloth and Baldness 1. Sackcloth was a course mourning garment made of black Goats hair bound with a girdle about their loyns 'T was a sign and symbole of misery and mourning as appears Gen. 37.34 2 King 6.30 Psal. 30.11 Isa. 3.24 25.3 22.12 Ier. 4.8 48.37 Lam. 2.10 Ezek. 7.18 Ioel. 1.8 At Abners funeral David commanded them to put on Sackcloth and weep 2 Sam. 3.31 And Ahab hearing of Gods judgements coming on him he humbled himself in Sackcloth 1 King 21.27 The two witnesses were cloathed in Sackcloth mourning to see so many fall away to Popery Rev. 11.3 The Lord threatens to make them put off their ornaments and gorgeous attire Exod. 33.4 5. and put on sackcloth and mourning weeds as most suitable to such mournful times They would not humble themselves nor mourn in their prosperity now they should be humbled and made to mourn in their adversity 2. Baldness also was a sign of the greatest mourning among the Jews and therefore the Lord threatens here that he would bring baldness upon every head that is their miseries should be so great that they should pluck off the very hair of their heads for anguish and sorrow for the Jews when they were in deep distress did testifie their sorrow as by sackcloth and renting their garments so by Baldness also either pulling the hair off their heads for very anguish and indignation as Ezra did Ezra 9.3 or else shaving their heads and beards as Iob did when he heard that his children were dead this he did not out of impatience but according to the custome of those times and Countries to express the greatness of his sorrow Iob 1.20 So Isa. 3.24 15.2 Ier. 7.29 16.6 47.5 and 48.37 Ezek. 7.18 and 27.31 Micah 1.16 The hair of the head and beard is counted an Ornament and the cutting it off was a debasement and therefore it was used onely in cases of very great sorrow Though they might not conform themselves to the Heathen who shaved their heads and then dedicated their locks to Idols Levit. 19.27 28. Deut. 14.1 yet in sorrow for sin and deep distress it was commanded Isa. 22.12 Micah 1.16 3. Here is the universality of this calamity it shall seize upon all loyns and every head none shall escape but as all had sinned so all should now suffer for sin 4. Here is a further Amplification of their sorrow drawn from the Example of one that mourns for the death of an onely Son which is wont to be very bitter and great The Prophet seems to be at a stand as here whence to borrow comparisons to set forth the greatness of their sorrow A Father which hath many children disperseth his love among them all but he that hath but one onely Son his love is united and is more vehemently set upon him hence Unice amare est vehementer amare and the Philosopher saith the strongest love is between two not twenty for if it be divided amongst many 't is lessened and weakened as a River that is cut into many channels When Parents lose one of many it troubles them but yet they comfort themselves that they have others left still but if they have but one only Son and he dye to bury all their hopes in one onely hopeful childe is very bitter and causeth great lamentation Hence great sorrow in Scripture is thrice compared to the sorrowing for an onely Son 1. In the Text then Ier. 6.26 where the Prophet calling upon the people to make most bitter lamentation for the great calamities which were coming on them hee calls on them to mourn as for an onely Son So Zach. 12.10 When the Jews shall be converted and called 't is said They shall look upon him whom they have pierced by an eye of Faith and thou shall mourn for him as for an only Son that is in an high degree and measure 'T is a kinde of Proverbial speech used by the Heathen Hence that of Tully I mourn said he for the misery of the Common-wealth as a Mother doth for her only Son 4 Here is the duration of this misery it shall endure to the end of the Kingdome of Israel and extend itself to their posterity The end thereof viz. of the Land which is put for the inhabitants of the Land by a frequent Meâ—onymy shall be as a bitter day that is as a funeral mournful day because they shall be destitute of all true comfort from the VVord of God which alone can keep us from perishing in our troubles Psalm 119.92 The Prophet seems to prevent an evasion and stop a gap at which impenitent sinners are wont to creep out oh say they though these troubles be sharp yet they will be but short they are clouds that will soon vanish but deceive not your selves saith the Prophet for the VVrath of God shall abide upon you and upon your Posterity even to the end and when one wave is over another shall come till it have swept you all out of your owne Land OBSERVATIONS 1 Plain preaching is the best teaching The Prophet in this Verse expounds his Metaphors and allusions and makes them plaine for the meanest capacity But of this elsewhere 2 What is dark in one place the Scripture makes plaine in another What was spoken mystically vers 9. is explained ver 10. But of this elsewhere 3 Carnal joy ends in sorrow As they that sow in godly sorrow shall reap in joy so they that sow in carnal joy shall reap in sorrow When men abuse their feasts and lawful liberties God will turn them into fasts and mourning Hos. 2.11 Amos 5.16 17. 6.5 6 7. 8.3 How sad then is our condition for if the Lord turn the feasts of his owne appointment into lamentation to a back-sliding people what may we expect who are mad upon the Saturnalia Bacchanalia Floralia of the Heathen Festivals which God never once instituted or ordained wherein men drink dance dally and give themselves up to all manner of debauchery and prophanenesse and that in dayes of such glorious light as the Nation never enjoyed the like since it was a Nation shall not the Lord visit for these things he will suddenly and certainly send some Assyrian or other to avenge the dishonours done to his name If the Lord will turn holy Feasts and Songs into lamentation what will he doe to those that use prophane
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
inward excellencies Socrates and Esop were deformed in body yet who more wise and witty 3. Sin sweeps all before it It deprives us not onely of bread but also of water too yea it deprives us not onely of corporal but also of spiritual bread It robs us of all our comforts great reason then we have to hate it 'T is like that weed which we call Bishopsweed which frets away all the corn and good grain that grows neer it 4. The sins of young persons provoke the Lord to cut them off Their sins are committed with more wilfulnes heat and violence and so are more displeasing unto God As I have shewed before on Amos 4.10 Obs. 6. 5. 'T is the great misery of wicked man that they have no comfort in their misery VVhen they be scorched with the wrath of God yet they faint for thirst The godly that thirst in a right spiritual manner have Gods Spirit and Ministers to comfort them and pronounce them blessed Mat. 5.6 But the wicked faint and sink under their burdens and have not so much as one shower of Rain from Heaven to quench and allay the flaming fire of Gods indignation Ezek. 22.24 VERSE 14. They that swear by the sin of Samaria and say Thy God O Dan liveth and the manner of Beersheba liveth even they shall fall and never rise up again THe Prophet having reproved them before for their oppression and unrighteousness towards men comes now to denounce Gods Judgements against them for their Superstition and Idolatry towards God In the words we have 1. A Commination or a Judgement threatned and that is the irreparable ruine of the Ten Tribes They shall fall and never rise up again They shall so fall for their cruelty and Idolatry that they shall rise no more If a man fall and yet hath hope of rising again it upholds and comforts him but these Israelites felt into captivity and never were restored Iudah which was the better of the two after the seventy years captivity returned again into their own Land but the Ten Tribes were carried out of their own Land by Salmaneser King of Assyria and never returned any more Amos 5.2 The Lord had tried all gentle means to cure them but all in vain and therefore now he resolves to make a final end with them and to smite them so as they shall fall irrecoverably and never rise up again nor return more to their own Land as appears 2 King 17. To fall and never rise to dye and not live to be set below and not above to sit in darkness and have no light such amplifications in Scripture are vehement asseverations and are not used in vain by God 2. Here is the ground or reason of this Commination and that is their Superstition and Idolatry They sware 1. By the sin of Samaria 2. By the God of Dan. 3. By the manner of Beersheba That is They sware by the Molten Images and Golden Calves which Ieroboam the King of Samaria had set up at Dan and Bethel These Idols are called The sin of Samaria because Samaria was the Metropolis and chief seat of their Kings and they setting up Idolatry at Bethel which was not far from Samaria drew Samaria and all the people of the Land with them and therefore this sin is properly laid at their doors When the people of Israel in Moses his time did worship the golden Calf it is called their Sin Deut. 9.21 I took your Sin that is I took the Molten Calf wherewith you had committed that abominable sin of Idolatry and burnt it with fire and the Scripture frequently calls Idols by the name of sin 1 King 12.29 30. Isa. 27.9 31.7 Hos. 10.8 Zach. 5.8 They thought they had done God an high peece of service in sacrificing and swearing by the Calves but the Lord plainly tells them that 't was their great sin so to do 3. He goes on to prove their Idolatry by their forms of swearing then in use for our oaths are a kinde of confession of our Faith whereby we testifie that hee whom we swear by knows our hearts and is able to punish us if we swear falsly hence swearing is frequently put for religious worship This swearing by Idols and fictitious Gods as Idolaters use to do as if they had no other God to swear by could not but highly provoke the Lord to cast them off who thus ungratefully and dis-ingenuously forsook him the fountain of all their happiness They say Thy God O Dan live or they swear by the life of Dan which yet was a dead Idol and had no life in it This was the usual form of swearing in those daies as you may see Gen. 42.15 Iudg. 8.19 Ruth 3.13 Ier. 12.16 They used the same form of swearing by their Idols as the godly did by the true God Thy God O Dan lives i. e. Let thy Calf live O Dan or as sure as thy Calf lives O Dan. They sware by this Idol as if there were some Deity and Divinity in it when 't was a meer abomination and Idol of their own inventing Hos. 8.5 6. Ieroboam when he came first to the Crown set up two Golden Calves as tutelar Gods the one at Bethel not far from Samaria the other in Dan which was in the North part of Canaan it being one of the utmost coasts thereof 1 King 12.29 30. Ier. 4.15 4. Yet more They swear by the manner of Beersheba Beersheba was a City of Canaan Iosh. 19.2 being the utmost bound of the holy Land toward the South as Dan was toward the North hence from Dan to Beersheba are oft put for the whole Land of Israel from one end to the other they being the utmost borders of the whole Land Iudg. 20.1 1 Sam. 3.20 2 Sam. 3.10 1 Chron. 8.2 ` T was a famous City where the Judges used to sit 1. Sam. 8.2 yet this place was infected with Idolatry as well as Bethel and Gilgal and therefore they are commanded to pass by it Amos 5.5 and yet they swear that the manner of Beersheba lives Or the way of Beersheba lives as 't is in the fountain that is they swear by a strange God whose way Rites Ceremonies and manner of Worship they had set up at Beersheba for by way in Scripture is meant the manner of divine worship and serving of God 'T is here taken in a bad sense See Ier. 32.39 Act. 9.2 18.25 24.14 Thus we see how the whole Land was infected with Idolatry from one side to another there was no sound part in it which serves to justifie Gods Justice in their universal ruine OBSERVATIONS 1 Idolatry it is a sinning sin It is the Sin with an Emphasis and by way of eminency which destroys a Land Deut. 9.21 it is a great sin in it self and the root of many other abominations whatever Sin God bears withall yet he cannot he will not bear with this as I have shewed at
posts might shake Denoting thereby the certainty of their ruine and transportation without any possibility of escaping 2. The Vision is expounded vers 1. where we have 1. The persons that shall be cut off and those are the body of the people the generality of the Land both great and small as all had sinned so all must now suffer for sin 1. He commands Smite them in the head that is cut off Kings Princes and Priests both in Israel and Iudah 2. Rest not there but slay the rest of them with the sword that is cut-off the inferiour sort 3. Here is the certainty and inevitableness of their suffering confirmed by Arguments drawn first from the Omnipresence of God no place what ever can protect a sinful people from his revenging hand and this is set forth 1. Generally vers 1. Hee that flyeth shall not flee away and hee that escapeth shall not bee delivered There is no escaping when God pursues 2. By a notable enumeration of some particular places shewing that they should not escape though they hid themselves 1. In Hell vers 2. 2. In Heaven 3. In the tops of inaccessible mountains vers 3. 4. In the bottome of the Sea 5. In Captivity Though they went into banishment out of their own Land yet there the Lord would command the sword and it should slay them vers 4. So that they were safe neither at home nor abroad neither in their own Land nor in strange Countries 4. Their total overthrow is further confirmed by Arguments drawn 1. From the anger of God vers 4 8. I will set mine eyes upon them for evil 'T is a Metaphor from men in whom the anger of the heart discovers it self in the eyes and face 2. From the might and majesty of God who hath power to punish them and this power is set forth 1. By his Titles Hee is the Lord God of hosts vers 5. 2. By the effects of his power 1. If he but touch the Land it shall melt vers 5. with a touch he can destroy a Land and turn it into us first Chaos 2. He can bring an overflowing flood upon it that shall quickly over-run all vers 5. 3. By his work of Creation 1. In Heaven 't is hee that builds the stories of Heaven By his power and wisdome hee created the Heavens and the several sphears and regions of the Air as so many stories one above another vers 6. 2. In the earth he hath founded his Troops in the earth vers 6. He hath variety of creatures as so many Troops on earth ready prest to serve him and execute his commands they are all his servants Psal. 119.91 3. In the Sea He calleth for the waters of the Sea and they presently cover the face of the earth vers 6. By all which he proves himself to be The Great Iehovah of all the world 5. He confirms the certainty of their destruction from the sinfulness of their condition As first They were dis-ingenuous and ungrateful whereas he had brought them up out of the Land of Egypt and made them his Israel yet they behaved themselves more like Ethiopians than Israeliteâ— and therefore as they had been like to Heathens in sinning so now they should be like them in suffering vers 7. 2. They were very secure and regardless of Gods threatnings contemning the warnings of Gods Prophets and therefore the Lord threatens that they should fall by the sword vers 10. 3. The Prophet having before used Driving Motives drawn from the Judgements of God comes now to Drawing Motives taken from the mercies and comfortable promises of God Before he had brought them to Mount Ebal the Mount of cursing but now he brings them to Mount Gerizim the Mount of Blessing Before he tried them with legal Menaces and dreadful Comminations now he closeth his Prophecy with Gospel-mercies and Evangelical consolations 1. He tells them that an elect remnant should be saved in the midst of these calamities till better daies should come under the Gospel Though the Lord were resolved to punish the body of that rebellious Nation yet he would not utterly destroy them all but would preserve some because of his Covenant and though they might be fifted tossed and tried with many afflictions and go into captivity as well as others yet not one grain should fall to the ground nor any one of Gods elect perish eternally vers 8 9. 2. Here is the happy Restauration of the Church in Gospel-times set forth 1. Under the type of raising up the Tabernacle of David which is fallen vers 11. Though the house of David and the men of Iudah and Israel were sorely shattered and sunk very low by reason of their captivity and other miseries which lay upon them so that they were like a Tabernacle fallen down or a Garden laid open the fence being broken down yet in Christ the true heir of David it should in Gospel-times be restored and repaired 3. According to the custome of the Prophets in Old-Testament times he prophesieth of the glory and happiness of the Church which he sets forth by the magnificence and affluence of outward blessings typifying thereby those spiritual mercies which God would give to the elect remnant after their sufferings 1. He promiseth that the Nations should be subdued under them and their bounds should be inlarged by taking in the Gentiles in these Gospel-times into communion with them vers 12. 2. Great plenty in their fields and Vineyards vers 13 14. 3. Re-edifying of their ruined Cities vers 14. 4. Returning from captivity and banishment and re-establisment in their own Land in despight of all their enemies vers 15. Object But 't is impossible that ever such things should be effected Answ. To men who are led by sense and carnal reason these things may seem impossible but to the Almighty all things are possible Now 't is he that undertakes the work and 't is he that will effect it in his due time 'T is I that will bring them again and I will plant them in the Land that I have given them even I will do this saith the Lord Almighty who am Thy God in covenant with thee VERSE 1. I saw the Lord standing upon the Altar c. THe destruction of this people was shadowed out before by four visions This is the fifth and last by which the Prophet confirms that Commination which he had publisht in the precedent chapters The better to confirm the truth and authority of what he should speak he begins first with his usual Preface Amos 1.1 8.1 I saw the Lord the King of Kings and supream Monarch of all the world whom Israel and Iudah have provoked to wrath with their Idolatry him I say I saw in a trance or Prophetical vision standing which implies two things 1. That he was ready to depart from this rebellious people his gracious presence should now no longer abide amongst them 2. Stat ut vindex he stands ready to pronounce the
many both in Samaria and Ierusalem shall dye for it So that when he saith All hee speaketh Hyperbolically and means all comparatively that is those that escape shall be but few in comparison of those that dye So Phil. 2.21 All men seek their own that is the greatest part do so 2. We must distinguish of slaying 1. There is an actual slaying and killing out-right and so all were not slain 2. There is a slaying in a Civil Sense when a man goes into captivity and is banisht from house and harbour being brought very low by affliction and this is called slaying in Scripture Psal. 78 34. and thus all Israel and Iudah were slain that is they were carried into captivity the one by the Assyrian and the other by the Babylonian Obj. But what do you tell us of slaying we will hide our selves and flee for it Answ. The Prophet by a Prolepsis stops this gap and tells them that the judgement is inevitable flying will not avail for he that flyeth shall not flee away but shall be overtaken and he that escapeth of them shall not be dâ—livered They may attempt and indeavour an escape but it shall be in vain for Gods Justice shall quickly overtake them and his sentence be executed on them This doubling of the words is very emphatical and is more than if he had simply said They shall finde no hiding-place It aggravates a mans miserie to fly and then be taken and when he thinks he hath escaped the danger then to fall into it or a worse is very sad yet so 't was here they thought to shift for themselves as formerly they had done and to save themselves by flight but now the day of their calamity was come and they should not escape they were ripe for ruine and therefore the Lord tells them that there was now no way nor hope of escaping but they must into their enemies hands and if any should escape one trouble yet he should fall into another though he escape one stroke at one time yet he shall not be delivered from another stroke at another time but shall be like one that fleeth from a Lion and a Bear should meet him Amos 5.19 The summe of all is this In a Vision I Amos saw the Lord having left the Temple to stand upon the Altar without and hee commanded his Angel to smite the Lintel or Head-peece over the door of the Temple so vehemently that the posts thereof may shake to signifie that fatal stâ—oke which I will give the Rulers both Civil and Ecclesiastical in Israel and Judah for I have decreed to cleave them down the middle and to smite them from top to toe both Lintel and Threshold both Superiours and Inferiouâ—s all have sinned and all shall suffer Israel shall suddenly fall by the hand of the Assyrian and Judah not long after shall go captive into Babylon They are incorrigible and therefore I am become inexorable and their judgements are inevitable though they fly yet they shall not escape no power nor policy shall be able to deliver them from my revenging hand OBSERVATIONS 1. God formerly revealed his mind to his Prophets by Types and Visions I saw in a Vision sayes Amos but in the last daies hee hath spoken to us more plainly and fully by his Son Heb. 1.1 2. but of this before on chap. 8. Ver. 1. Obs. 3. 2. God will depart from those that depart from him He will forsake those that forsake him 2 Chron. 15.2 When Ierusalem forsakes God then God forsakes Ierusalem 2 King 21.13 14. These people had forsaken God and followed Idols and now God stands upon the Altar ready to depart from them and leave them in the hands of their enemies 'T is true the Lord is loath to leave his people and therefore he removes gradually and by degrees from them When he departed from Ierusalem he did it not in a moment but first he warns them by his Prophets then he removes from the Cherub to the Threshold Ezek. 9.3 and 10.5 Such is Gods goodness and bowels of pity to his people that he is very unwilling to sell them into his enemies hands if any means might prevent it Psal. 81.13 14. Isa. 48.18 Ezek. 18.30 31 32. Hos. 6.4 11.8 9. but when a people are so desperately set that they will none of God then he swears their ruine Psal. 95.11 This forsaking him is a great evil and a God-provoking-sin Ier. 2.12 13. Hence old David counselling young Solomon to know and serve the Lord useth this Motive amongst the rest If thou seek him he will be found of thee but if thou forsake him he will cast thee off for ever 1 Chron. 28.9 3. Iudgement usually begins at the house of God It begins at the Sanctuary Ezek. 9.6 1 Pet. 4.17 the higher in priviledges the neerer to judgement Dan. 9.12 Amos 3.2 Mat. 11.23 The neerer to God the more do our sins dishonour him and therefore he begins with such 2 Sam. 12.7 8. though he ends not with them The famine began at Iacobs house and then to Egypt The Israelites went first into captivity and after the Assyrians were destroyed by the Medes and Persians So Ier. 15.17 18 28 29. The Lord gives the cup first to Ierusalem and then to Egypt Uz Ekron Edom Moab The Posts and Pillas of the Temple door must first be smitten and if this be done to the green tree what shall be done to the dry if this be done to Gods own Temple what shall become of Idol-Temples If the Lord spare not Ierusalem but shew his impartial justice in punishing them for their sins what shall be done to Babylon 4. Political Rulers are the Heads of a people Cut them in the Head They are oft called so in Scripture Exod. 6.14 18.25 Numb 1.16 14.4 17.2 Iudg. 11.8 1 Sam. 15.17 Look what the Head is to the Body natural that Rulers are or ought to be to the body Political As the head is placed highest in the body and sees consults and reasons for the preservation of the body so this word implies both dignity and duty and should teach those who are set in place of preheminence above others to consult for the good of their people that they may live peaceably and piously under them 1 Tim. 2.2 Many cry up the dignity of Princes but they should tell them of their duty also and some cry them up as Head of the Church as well as of the State Mr. Hart a Popish Priest upbraids us with it That we take the Supremacy from the Pope and give it to the Prince who is less capable of it But the learned Dr. replies well The Supremacy saith he which we take from the Pope we give it to no mortal creature Prince or other But the Pope having seized on part of Christs right and part of the Princes c. we have taken the Princes power from him and given it to him to whom
it was due according to that of our Saviour Give to Caesar what is Caesars and to God what is Gods c. The Supremacy therefore which we give our Prince in things Ecclesiastical is to deal therein as Hezekiah did and not as Uzziah no to preach administer Sacraments or practise the Discipline of the Church but to provide that these things be done as they ought by them whom God hath called thereto We give to Caesar no more than is Caesars Thus he Hence 't is that our Princes do abstain from the title of being called Heads of the Church which is proper onely to Christ and content themselves with the title of Supreme Governours As for the Pope he is so far from being Head of the Church that he is rather the Tail being indeed not so much as a sound member of it but the Head of that Apostasie from the Faith which was foretold 2 Thes. 2.3 'T would be sad with the Church if it had no better a Head than the Popes have been some of which have been Sodomites Magicians Adulterers and gave their souls to the Devil to get the Popedome what are the Members when the Heads are such 5. These Heads of the people when they sin against God shall be punisht as well as others Cut them in the Head or cut them which are the Head of all God is no respecter of persons but be they Head or Heel if they sin against him they cannot escape Tophet is prepared of old even for the King If the proud King of Assyria will oppress and oppose the people of God He must know that God hath prepared a place of punishment for such cruel Tyrants Isa. 30.33 God is terrible to the Kings of the earth Psal. 76. ult 6. Universality in sin brings universality in suffering When the head and the feet the highest and the lowest sin together then slay them all with the sword But of this before 7. The Angels of God oft-times are the executioners of his wrath upon wicked men An Angel here must smite them in the head The Sodomites that vexed Lot were smitten blind by an Angel Gen. 19.11 The first-born of Egypt were sâ—ain by an Angel Exod. 12.23 29. When Balaam was going to curse Gods people an Angel meets him and stops him Numb 22.22 If God will send a Pestilence on Israel he hath an Angel ready to do it 2 Sam. 24.16 If he will have the Army of the Assyrians destroyed an Angel shall do it Isa. 37.36 Proud Herod was smitten by an Angel Act. 12.23 and at the last day they shall bring the wicked to Christs bar there to receive their final doom Mat. 13.41 Who would not then fear to offend this great and mighty God who hath so many glorious Angels ready at the least beck of their Lord to destroy both us and ours As the Apostle would have women covered and modest because of the Angels so I would have men good and gracious because of the Angels who are grieved to see the dishonours done to their Lord and Master that we may not provoke the Lord to send them against us for our destruction but rather to be our Guardians to salvation 8. The judgements that be fall us come from God I will slay them I will bring them down I will search them out I will command the Serpent to bite them vers 2 3 4. Whatever be the Instrument yet God is the prime Agent Though there may be many executioners yet there is but one prime mover of them all 'T is he that kills and he that makes alive 1 Sam. 2.6 'T is he that gives and he that takes Iob 1.21 and therefore they are called His Judgements by a special propriety as coming more immediately from him Isa. 26.8 9. The consideration of this will keep us from murmuring and impatience as it did Iob and David we shall be dumb and silent when we see 't is the Lord that doth it How great then is their sin that ascribe their sicknesses losses crosses c. to second causes never looking at Gods hand he is not in any of their thoughts 9. Wicked men are cowardly fearful men Isa. 33.14 Ier. 4.9 When troubles come they are all for flying digging into Hell climbing the tops of mountains getting into the depths of the Sea hiding themselves in chambers King 22.25 When troubles come their spirit is gone 't is fallen from their hearts into their heels and they are going yea flying from it which is the cowards pace They fly not onely when they are pursued but when none pursues them but their own fancy Prov. 28.1 they have guilty consciences which make them fly at the shaking of a leaf Levit. 26.36 those who are most fearless in sinning are most fearful of suffering Dan. 5. 4 5 6. whereas the righteous like the valiant horse that is prepared for the battel rejoyceth and goeth forth to meet the armed man Iob 39.19 to 26. he had rather dye than run if duty bids him stay and stand When troubles come upon the wicked their great care is how to be shut of them and how to get out of them and out-run them not how to have them sanctified or how to be bettered by them But the good man desires rather to have the trouble sanctified than removed and if he fly 't is to God not from him he is his Tower and his hiding-place by Prayer and Faith he gets unto him yea into him and so is safe Prov. 18.10 10. all the shifts and evasions of wicked men shall not avail them in the day of wrath Hee that fleeth shall not flee away viz. so as to escape by his flight for he shall be overtaken Or if he do escape one danger yet he shall not be delivered but he shall fall into another Amos 5.19 Hee that flees from a Lion shall fall into the mouth of a Bear Isa. 30.16 17. whilst they flee from the noise of fear they shall fall into a pit and when they are in the pit striving to get out and hoping to finde deliverance then they fall into a snare which is a worse evil than the pit he that falls into a pit may make some shift to get out again but he that is in a snare is bound fast he can get no further Isa. 24.18 Thus the wicked mans cafe is worse and worse all his remedies prove remediless and all his helpers are miserable comforters God is against them and therefore salvation is far from them Psal. 119.155 and if Ionah will flee from God he shall fall into the Sea There is no escaping when God pursues when he will destroy none shall be able to deliver Psal. 21.8 139.7 to 11. Ier. 4.16 17. Amos 2.14 15 16. Obad. 4. He hath many under officers to arrest us Ezek. 14.13 so that there is no escaping his hand Iob 10.7 No power nor policy can save us from his wrath Prov. 21.30 No place can hide
us from his All-seeing-eye nor secure us from his All-mighty-hand as appears in the next verses VERSE 2. Though they dig into Hell thence shall mine hand take them though they climbe up to Heaven thence will I bring them down THese Apostatizing Israelites being puft up with their Priviledges conceiting that God loved them because he had given them some success and victories hereupon they grew secure and impenitent promising themselves impunity in their sins which makes the Prophet here to thunder out Gods dreadful judgements against them with vehemency and variety of words and to use very lofty and hyperbolical expressions the better to awaken them and drive them out of their vain conceits In the end of the fore-going verse he had shewed them that though they fled yet they should not escape and this he proves in the three following verses by a notable enumeration of five particular places thereby shewing them that they should not escape though they hid themselves 1. In Hell 2. In Heaven 3. In the tops of inaccessible Mountains 4. In the bottome of the Sea 5. In captivity and banishment out of their own Land yet there the Lord would command the sword and it should slay them They should be safe neither at home nor abroad neither in their own Country nor yet in a strange Land so sad it is for a people to have God for their enemy 1. The first means whereby they thought to hide themselves from Gods revenging hand was by digging and taking great pains to hide themselves as low as Hell We have the same word used Ionah 1.13 where the Mariners are said to row hard to save Ionah the word is Iachteru they digged in the Sea by rowing that is they used the utmost means to save him Quest. The Question will be What is here meant by Hell and Heaven Answ. 1. Some take the words literally thus If it were possible for these incorrigible sinners to descend into Hell or ascend up into Heaven yet Gods hand of Justice should finde them out in the one and cast them out of the other 2. Others take the words in an Hyperbolical sense thus By Hell they understand the most abstruse deep secret places of the earth The word Scheol hath many significations 1. Sometimes 't is put for the grave Gen. 37.35 Psal. 16.10 2. Sometimes 't is put for Hell it self as Iob 11.8 26.6 3. Here it signifies the lowest part of the earth and neerest to the center q. d. Though these wicked men should dig ditches or pits never so deep in the earth to hide themselves so that they should get â—lmost as low as Hell yet this digging and delving should not avail them nor be able to shelter them from Gods wrath for even thence would God take them and deliver them into their enemies hands to be slain Hell is naked before him and destruction hath no covering Job 26.6 Prov. 15.11 Let Adam hide himself amongst the trees and Ionah lye never so close to the sides of the ship yet Gods Almighty hand found out both the one and the other 2. If this will not do and Hell will afford no help they 'l climbe to Heaven and try what that will do but all in vain for thence will God cast them down that the Assyrian may slay them The like Hyperbolical speeches of mounting up to Heaven we read of Gen. 11.4 Deut. 1.28 Iob 20.6 Ier. 49.16 51.53 Obad. 4. Some by Heaven understand high and lofty Refuges and Towers whose tops seemed to touch the Heavens q. d. Let these wicked men seek for refuge in Heaven or Hell above or beneath in Sea or Land yet they shall not secure them in this day of wrath all their hearts their holes and hiding-places are naked before the eyes of him with whom they have to do OBSERVATIONS 1. When God is against a people no place can shelter them from his wrath If men sin against the Lord let them go whither they will the punishment of their sin will finde them out Numb 32.23 Though insolent Edom make his nest in the Stars and think himself out of Gun-shot and free from danger yet his sins will bring him down Obad. 4. God hath a sharp eye and a strong hand to pull men out of their strong holds or to destroy them in them Zimri got into Tirzah a fortified City and then into the Kings Palace and there he burnt himself to death 1 King 16.8 Had we all the power and policy of all the Kingdomes of the Earth for us yet if God be against us these cannot help us Amos 2.14 15 16. Though the wicked mount on high yet at last hee casts them down to the ground Psal. 147.6 'T is not height nor depth Sea or Land Heaven or Hell that can shelter us from Gods fury If God be against us all the elements and all the creatures are against us As when God is for us all are for us Rom. 8.31 and we need not fear Psal. 27.1 56.4 Isa. 43.1 2. There is no flying from Gods Arrests if a man have done wickedly in one place he may escape the Law by flying to another he may get out of our bounds and then he is safe but who can get out of Gods bounds he hath power to arrest us where ever he findes us and he can finde us where ever we are He is higher than Heaven and deeper than Hell and therefore David cryes out Whither shall I go from thy presence Surely no whither Neither men nor Devils are able to go from the common and general presence of God for he fills Heaven and Earth Psal. 139.7 to 13. is a kinde of Comment on this Text and therefore I shall briefly open it vers 7. Whither shall I go from thy Spirit what 's that why he tells you in the next clause Whither shall I flee from thy presence q. d. Thou art an infinite Spirit and I can go no where to avoid or escape thee Vers. 8. If I ascend into Heaven thou art there By Heaven is meant the upper Region of the world and if I make my bed in Hell and go down to the lowest parts of the earth he hold thou art there q. d. Let mee go whither I will thy presence will finde mee out Vers. 9. If I take the wings of the morning and dwell in the utmost parts of the world q. d. should I fly never so early or swiftly from East to West as the light of the morning doth vers 10. Even there should thy hand lead mee and thy right hand should hold mee q. d. I should still lye under thy divine disposing and government and finde thee efficaciously present with mee Vers. 11. If I say the darkness shall cover mee viz. so as thou shalt not be able to finde mee out then is the night light about mee that is I shall be as little hid from thine eyes as if 't were noon day why so vers 12. for the
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
this before Amos 4. ult Obs. 7. VERSE 7. Are ye not as children of the Ethiopian to me O ye children of Israel saith the Lord Have not I brought up Israel out of the land of Egypt and the Philistines from Caphtor and the Syrians from Kir THe Prophet goes on to confirm the certainty of Israels destruction from the sinfulness of their condition to this end first He labours to convince them of their Ingratâ—tude and Apostasie whereas the Lord had brought them in great mercy out of the land of Egypt where they lay buried as it were in a grave of misery and made them his Israel and peculiar people yet they diâ—â— ingeniously behaved themselves more like Ethiopians and Heathens than his beloved Israel and therefore as they had been like them in â—inning so now they should be like them in suffering In this Verse the Prophet by a Prolepsis prevents two Objections 1 Whereas they boasted that they were Gods people in Covenant and descended of holy Progenitors and therefore God would not destroy them A. To this the Prophet answers that in their wayes and walking they were more like to prophane Heathenish Idolatrous Ethiopians who were strangers from the Covenant of Grace and aliens from the Commonwealth of Israel than Israelites or the seed of Abraham since they did not the works of Abraham but of Infidels and therefore since they had made themselves thus vile by their sins God regarded them no more than the most contemptible Nations in the world and was resolved to deal with them accordingly The Ethiopians were a vile accursed Nation the symbole of servitude Gen. 9.25 Cursed be Cham a servant of servants i. e. a most vile slave let him be Now from this Cham came Canaan and his brother Chus who was the father of the Ethiopians hence they are called Chusiim as in the Text from Cham and Chus Gen. 10.6 The Interrogation is a strong Affirmation Are ye not as the children of the Ethiopian to me q. d. Ye are so there is an emphasis in that word mihi to me q. d. though ye excell other Nations in many priviledges and are honoured by men yet when you come before me what can you bring that is not mine all your feathers and favours are but borrowed and when I have taken mine own from you wherein are you better to me than Ethiopians or the most vile and contemptible Nation in the world In respect of Creation and by nature we are all alike both Saints and Scythians Israelites and Ethiopians we all come out of the same corrupt mass it is onely free-grace which makes the difference and therefore the more God had done for Israel the more humble and obedient they should have been But since they forgat the God of their mercies despised the counsel of his Prophets and hardened themselves in their sins the Lord tells them in plain termes that now he esteemed them no more than the most base and barbarous Nations in the world and this the Lord doth to abase them and make them know themselves who were stuft with such high conceits of themselves and their priviledges though they walked clean contrary to them in which respect they were inferiour to Heathens who never sinned against such light and love as they had done Obj. 2. A second Evasion was this The Lord hath chosen us for his own peculiar people above all the Nations of the world and hath delivered us from Egypt and brought us into Canaan and therefore though we do go on in our sin yet we shall prosper and no Iudgement shall come upon us as this precise Prophet Amos threatneth Ans. 1. It doth not follow that because you have been delivered out of Egypt that therefore you shall go unpunisht for your sin but the contrary since you have received such great blessings therefore you must yeeld answerable obedience remembring that they which have much of them shall be much required and if they offend they shall be sooner and more severely punished Amos 3.2 Dan. 9.12 2. The Prophet tells them that they had no reason to be puft up with this deliverance for the Lord had granted the like external deliverances though not alike in all circumstances to that of Egypt to Heathenish and Idolatrous people whom they lookt upon as Dogs and Swine The Prophet instanceth in two Examples The first is that of the Philistims whom the Lord brought from their slavery in Caphtor Jer. 47.4 The Philistims and Caphtorims are put amongst the posterity of Mizraim the Son of Cham Gen. 10.6 14. 1 Chron. 1.11 12. they expelled the Avims which dwelt in Hazerim which belonged to the Philistines and possessed their Country Deut. 2.23 The second instance is that of the Syrians whom the Lord brought from Kir where they served other Nations These are called Aramites from Aram the Son of Shem from whom they descended Gen. 10.22 these were grosse Idolaters and worshipped many Gods Iudg. 10 6. and especially that noted Idol Rimmon 2 King 5.18 There was a double Kir 1. There was Kir a City of special note in the Land of Moab Isa. 15.1 2. Kir another City situate in Media of which we read 2 King 16.9 Isa. 22.6 Amos 1.5 This was under the dominion of the Assyrians and this is the Kir in the Text. Some make this Kir to be Cyrene but there is no ground for that for Cyrene was situate in Lybia but Kir in Media under the Assyrians which is far distant from Lybia This deliverance of the Syrians from Kir is mentioned only in this place this they had from the Histories of those times which were then well known as they had many other things not mentioned in the Scripture as I have shewed elsewhere Some give the sense thus As the Philistines were ungrateful to God who brought them out of Caphtor and the Syrians when he brought them out of Kir so Israel hath been ungrateful to God who brought them out of the Land of Egypt But the genuine sense and summe of all is this There is no reason O ye children of Israel why I should respect you more than the very Ethiopians that accursed and contemptible posterity of Cham yea why should I make any difference between you and the uncircumcised Philistines or Idolatrous Syrians whom you have equalized yea exceeded in sin If you say that I brought you out of Egypt did not I also bring the Philistines and Syrians out of Caphtor and Kir you have therefore no cause to be puft up with these common favours It is true I have out of mine own free love to you exalted you above the Nations but since by your sins you have abused my favours and abased your selves I do now no more value you than so many Blackmores and Heathens OBSERVATIONS 1. To be born of pious Progenitors cannot preserve an impious people from ruine It will not avail men to say with those Jews Wee have Abraham to our Father unless
joyning themselves to Iudah came again into the holy Land after the seventy years Captivity It was usual with the Prophets to mollifie their Threatnings with the intermixture of some Promises the better to incourage them to return by giving them some glimpse of acceptance and hope of mercy for the Prophet having before uttered hard things against this people he comes now in the close of all to end his Prophesie with promises of comfort to a remnant whom God would hide in the midst of their Captivity till better times should come under the Gospel Some construe the words Ironically and make them a confirmation of the punishment q. d. I have punished Nations that never had the teaching which you have had and do you think to go scot-free But this sense seems to be racked It is better therefore to take the words as they simply import a promise of mitigation moderation and favour to a remnant because of the Covenant and because of the Elect amongst them and their Seed who were to be the Seminary of the Church This is most agreeable to the contexture and suits best with the next Verse where the Prophet promiseth that albeit God be resolved to sift the house of Israel yet the least grain should not fall to the ground and therefore the Geneva translation renders it well Nevertheless I will not utterly destroy the house of Iacob Destroying I will not destroy it that is I will not totally destroy the family and stock of Israel but will preserve a remnant for my self though they be captives in Assyria and Chaldea yet as I have brought them in so I will bring some of them out again that they may praise me 5 Here is the confirmation both of the Commination and the Consolation Dixit Dominus the Lord who cannot lye hath said it who both can and will perform what ever he hath spoken OBSERVATIONS 1 The eyes of the Lord are upon sinful Kingdomes to destroy them The Kingdomes that will not submit to Christ and serve him be they never so many or mighty must perish Isa. 60.12 As his eye is upon the righteous to preserve them so his eye is upon the wicked to destroy them as I have shewed before on vers 4. As he looks upon the righteous not with a bare look of intuition but with a look of approbation in order to their assistance to do them good and to exert his strength for them so he looks upon the wicked with an eye of indignation for evil and not for good 1 Pet. 3.12 When men are given up to sin and are become hardened and habituated in iniquity as these were then judgement is near Ier. 13.23 24. especially when Kingdomes are defiled with Idolatry that wickedness with a witness that sin with an accent which truly and properly denominates a Kingdome to be The sinful Kingdome Where ever this sin goes before destruction is at the heels of it It is a soul-damning and a land-destroying sin Iudg. 5.8 Psal. 78.58 to 63. Ier. 22.7 8 9. one such a sinner in grain destroyes much good Eccles. 9.17 The Idolater is a grand Traitor to the state he lives in He helps to bring Sword Plague Famine and all curses upon a Land Ezek. 14.7 8 21. Gods eye is upon such to cut them off from the face of the earth 2 Gods Ministers must wisely intermix Iudgement and Mercy They must like the good Samaritan have Wine and Oyl Wine to search and cleanse mens wounds and Oyl to supple and heal them The sharpness of the Law must be allayed with the sweetness of the Gospel Luke 10.34 Amos had often threatned now he comforts Obstinate sinners must be certified and pulled with violence out of Satans jaws others that are humbled must be handled gently Iude 23. We must frame our reproofs according to the necessities of our Auditors All sores are not cured with one salve that may be poyson to one which is medicinal to another The soul must be throughly purged from sin before it can be cured or expect any health It is in this case as it is in sores if any corruption be left unexpelled the wound will wrankle and may become mortal For sin is like Bishops-weed if you leave but little spangs unweeded they will run over your garden and suffer nothing that is good to grow near it Ministers then had need to have the Tongue of the Learned to know how to speak a word in season for if we preach al mercy we shall teach men to presume if all Judgement to despond and despair We must therefore wisely sing both of Mercy and Judgement hence the Prophets did usually give some glimpses of comfort and grounds of hope to Gods people in their distresse They had some peradventure you may be hid and heard Joel 2.14 Ionah 3.9 Zeph. 2.3 Take away hope and you take away endeavours impossibility of obtaining breaks the heart and therefore 't is that the Lord usually gives people some crumbs of comfort in their deepest distresse that so they might be incouraged to come in unto him 3. In the midst of Iudgement God usually spares a remnant Isa. 1.9 37.32 Ier. 5.18 Rom. 9.27 11.5 Though God make a full and final end of other Nations yet he makes not a full end with his people but corrects them in measure and in mercy Ier. 46. ult Though he punish some yet he destroys not all but moderates publick calamities for the Elects sake Mat. 24.22 In the Babylonish captivity the Lord preserved Ieremy Daniel and others When all the Old World was drowned yet a little remnant was spared viz. Noah and his family God is ever mindful of his Covenant to his people and in the midst of all confusions he is a Tower to his As I have shewed elsewhere VER 9. For loe I will command and I will sift the house of Israel among all Nations like as Corn is sifted in a sieve yet shall not the least grain fall upon the Earth THe Prophet having mentioned a mitigation of the punishmen in the cloze of the precedent verse he comes in this verse to confirm and illustrate this mitigation and moderation by a Metaphor or Allusion taken from Husbandmen who sift and winnow away the Chaff but carefully preserve the Wheat For loe I will command the Assâ—rians and Babylonians and they shall seize on Israel and Iudah and shall sift them and if I command who shall hinder it how Israel was sifted we have seen how Iudah was sifted up and down you may see Lam. 1.3 5.5 6. And I will sift them as corn is sifted in a sieve which similitude implies three things 1. That the men of Israel and Iudah should be tossed and scattered among all Nations as Corn is tossed to and fro in a sieve 2. As the Corn and Wheat is preserved in the sieve when the Chaff flies away and falls to the ground so in the midst of all these tossings and
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
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