a great Army against us and we had no strength to oppose his strength the only way is to meet him with humble submissive Supplications and so make peace with him So when ever we find that the great God is angry with us for our sins let us lay down the weapons of our rebellion submit unto him judge our selves and then he will not judge us accuse our selves and he will acquit us be sharp and severe with our selves and he will be merciful to us let us accept of the punishment of our iniquity and justifie him in all that he hath done unto us and then we have his promise for pardon Levit. 26.40 41 42. wee know it is not for Gods honour to trample upon worms The Lion will not seize on a yeelding Prey the Maftiff will not fall on the little Dogge that lyes on its back turns up all four and cries quarter The bending Reed is preserved when the stubborn Oke is pluckt up by the roots It is the proud and haughty whom God resists he sets himself in Battle array against them and delights to manifest his power in their subversion Esay 2.12 to 18. But the humble are his habitation and delight Let us therefore meet him submissively considering wee are not a match for him Sinful Nations are too weak for God how much more are single Persons Esay 40.15 1 Cor. 10.22 It is God that overturns Kings and Kingdoms at his pleasure hee hath overthrown Kingdoms that stood like firme Rocks Of all things here below we count Metals the strongest as Gold Silver Brass Iron of which Nebuchadnezzars Image was composed Dan. 2.32 33. whereby is meant the Babylonian Persian Grecian and Roman Monarchies the four greatest Monarchs of the World yet three of these the Lord hath already dasht in peeces and the Iron one of Rome only remains which God will shortly lay in the dust 3 We must meet God with grace in our hearts If wee goe to meet God our business is to make our peace with God which we cannot doe without grace for to the wicked there is no peace Now grace thâ—ugh it hath many other yet it is chiefly woven up and composed of these two golden threads 1. Love to God 2 Hatred of sin 1 Love to God We must love him appretiative intensive with highest intention of affection Love is our best affection and therefore most fit for God who is our best friend 2 Hatred of Sin There are two Affections especially which set themselves against sin which are Hatred and Grief Hatred respects the nature of sin and Grief respects the nearness of sin If we had no sin we should hate it but if it were not near us we should not grieve for it There are many that hate sin but never grieve for it but we must meet God with both these affections in us wee must hate sin as to its owne nature and grieve for it as it is our owne sin and as we offend God thereby and this is to meet God with grace in our hearts 4 We must meet God with Christ in our armes There is no seeing his face unless we bring this our elder brother with us God is holy and we are unholy so that he will not treat with us without Christ nor can wee think of God out of Christ but with extream horrour besides God will have satisfaction for sin past before he treat for the time to come now Christ is our Atonement and our Mediator and wee can expect no good from God without him therefore let us meet him with Christ in our armes 5 We must meet God with true Repentance Sorrow befits a Sinner as a garment doth the body The garment of Repentance was made for sinners Had we never sinned we had never sorrowed Repentance is Gods delight it is his favourite which he comes down from Heaven to salute and embrace Esay 57.15 Luke 15.20 Sin armes God against us but repentance disarmes him he cannot with-hold Mercies from the penitent his promise hath given repentance power to prevail with him it is the way of his owne prescribing when he would have his people to find mercy in his eyes hee bids them take this course Isa. 1.16 17. 55.7 Cant. 6.13 Ier. 4.14 13. ult Ezek. 18.31 32. Ioel 2.12 13. Zeph. 2.1 2 3. Acts 17.30 Iam. 4.8 9 10. This is a never failing remedy it alwaies obtaines either the blessing sought for or some better thing as we see in Manasses the Ninivites Mary Magdalen the Prodigal Paul the Israelites Judg. 10.15 16. Yea the very shadow of repentance can doe something for the removal of a temporal Judgement as we see in Ahabs hypocritical humiliation and Rehoboams 2 Chron. 12.6 7. The Israelites that cried unto the Lord only in their trouble yet were delivered out of their distress and if the shadow can doe so much what will not the substance doe Repentance qualifies the soul and fits it for Mercies Temporal and Spiritual It makes the heart soft tender flexible and ready to receive any impression from God Acts 9.6 This is that Panacea that Catholicon that Universal remedy against all maladies 2 Chron. 7.14 Ier. 18.7 8. These tears and waters of repentance are very medicinal and can prevail with God when no others can to extinguish the fire of his wrath which is now gone forth against us England is now upon her Sick-bed and we have great cause to fear that shee is upon her Death-bed and will scarcely recover wee shall shortly see whether she will live or dye her critical hour is now at hand and we may justly suspect her death and that because God hath cast his dealings with us into so many moulds and forms and tried us every way and yet we do not prepare to meet him God hath been pleading with England this hundred years by his Word for his Worship for his Day for his Discipline and for the power of godliness and yet we have not prepared to meet him God hath of late years been pleading with Fire and Sword and though these bloudy Arguments have spread abroad aâ—d there is scarcely a Town where bloud hath not been shed yet have we not prepared to meet the Lord. The Rod hath a voyce but we have not heard it Micah 6.9 It is a sad Symptom of destruction when we shall see the Rod but nâ—t hear it it is a sign that we are either deaf or dead God hath spoken to us with anger in his countenance and thunder in his voyce will yee still prophane my Holy things persist in your formality and goe on in your rebellion against me and yet we turn the deaf eare to him hating to be reformed And now when we thought all Gods Judgements were buried and the memory of them was almost obliterated yet they seeme to revive and to be raised out of their Graves again We are now dying and know it not gray hairs are here and there upon us and
The Poor have many faults they are lewd and lasie unworthy and unthankful and can scarce afford us a good word for all that we doe for them Ans. And hast thou none Poor folks faults are easily seen but men may see greater if they will in their Accusers as Pride Prodigality Malice Cruelty Hard-heartedness c. It is the Poor and not the sins of the Poor that they hate for they can love Rich men that have worse sins in them than the poor have Now true hatred is against the whole kind he that truly hates sin as sin hates it where-ever he sees it be it in the rich as well as in the poor so that this is but a pretence to save their money 2 Grant that they be unthankful disobedient c. yet are not we so unto God now if God feed us though wee walk dis-ingeniously towards him why should we harden our hearts against our poor brother 3 We give Non homini sed humanitati non peccatori sed pauperi We give not to the wicked man to uphold him in his wickedness but to supply his present wants 4 Though their tongues should curse thee yet their loyns will bless thee Iob 31.20 5 It is for Pharisees to look for the praise and thankes of men here Gods people must look for their reward in heaven This is our Seed-time and though our Seed bee now buried yet then it will arise and though men thank us not now yet then we shall have thanks before Men and Angels our secret love and obedience shall have open acknowledgement and recompence Christ himself will bee our Encomiast then Mat. 25.34 35 36. 6 Their unthankfulness hurts themselves not us it is their sin not thine Wee must not fayl in our duty because they doe in theirs Another mans Sin will not excuse mine We may not be uncharitable because they be unthankful 7 It is a good sign that our charity is sincere when wee can give to those that revile us and behave themselves unthankfully towards us To give to those that give to us Heathens will doe so but to bless such as curse us and feed such as hate us and so overcome evil with good this is truly Christian Rom. 12.21 8 Suppose they be wicked yet giving may better them and thy kindness may melt them and heap coals of fire upon their heads The way to break a Flint is to lay it upon a soft pillow Rom. 12.20 9 Though some poor people be wicked and unthankful yet all are not so we may not therefore punish all for the fault of some 4 Obj. I see many rich men give little or nothing and therefore why should I give Ans. 1. Few rich men are saved Not many mighty not many noble some but not many great men are good men We must therefore live by Rule not by Example especially of rich cormudgeons who had as leive part with their blood as part with a penny to a pious use Now the rule is that all who are of ability should give and shew compassion to their brethren Zech. 7.9 1 Cor. 16.2 Let every one lay aside somewhat for the poor as God shall prosper him the command is universal without exception or restriction Rich men indeed who abound with worldly goods and have not only for necessity but variety and superfluity those have a strict and severe charge given them to be rich in good works ready to distribute willing to communicate 1 Tim. 6.17 18. now some rich men are rich in good works as Abraham Iob Zacheus Cornelius c. and if you will needs follow rich men follow the best and honour the Lord with thy riches and doe good with thy goods remembring how uncertain they bee 1 Tim. 6.17 they have wings not of a Sparrow but of an Eagle to fly aloft from us Prov. 23.5 improve them therefore to spiritual advantages whilst you have them for as the ungodly poor are the most miserable because they are doubly poor both in soul and body so merciful rich men are most happy because they are doubly rich viz. in wealth and good works Besides God hath given the poor a kind of interest in the rich mans store Non jus proprietatis sed charitatis Hee hath a share in them though he may not be his own carver Prov. 3.27 28. With-hold not good from him to whom it is due that is from thy poor Brother When thou seest any in greater necessity than thy self thou must to thy power succour them The Macedonians themselves were but poor yet when the Church was in distress they gave beyond their ability Many have been poor in goods yet rich in good works Christ himself in respect of Temporal riches was poor he had not a house of his own to dwell in Matth. 8.20 no Lands nor Livings yet was he mindful of the poor and gave bountifully to them for he had a bag to succour the poor withall Ioh. 13.29 The poor Widow gave all her substance and is highly commended for it for God looks not so much at the gift as the sincerity of the giver hence shee is said to have given the greatest gift because she gave it out of an enlarged liberal heart others gave out of their superfluity but she out of her penury gave all that shee had and so rested solely and singly upon the Promise Iohn Baptist commandeth him that hath two Coats not only he that hath four or five to part with one to the poor Luke 3.11 yea our Saviour calls sometimes for a cup of cold water which puts us to no cost of heating Mat. 10.41 which takes off all excuses whereby men would exempt themselves from giving 5 Ob. I pay my Assesments to the Poor and what would you have me doe more Ans. The vilest of men pay what the Law compells them to give but Gods people must do more than others There are many modest poor House-keepers which have more need then many which the Law provides for we must not therefore confine our selves to the Law but as occasion requires we must lend freely help to redeem Captives to raise poor men that have losses by fire shipwrack or that have a great charge of children we must help to train up poor ingenious Children in Learning and honest poor Couples that marry in the Lord c. 6 Obj. I must provide against old age sickness c. Ans. True in a moderate way you must do so as Ioseph in the years of plenty did lay up against times of scarcity But to provide excessively by Usury cruelty and un mercifulness to the poor this is to provide a Curse for thy self and not a blessing By this means thou deprivest thy self of Gods provision for as when we revenge our selves God will not plead our Cause so when we cark and care and think by our own excessive disfidential providing to help our selves we undoe our selves for God will leave us to our selves 7 Obj.
Wee pitty the Poor and love them we never took any thing from them Ans. Dives who is now in Hell did not rob Lazarus but because hee did not releeve him he was damned so those reprobates Mat. 25 42 43. 2 Many doe hate the Poor and tyrannize over them and if there be so much love in their hearts how comes so little to appear in their lives He that hath a loving heart will have a bountiful hand for love is bountiful 1 Cor. 13.4 it is in vain to boast of love unless we shew it in our works Iam. 2.16 1 Ioh. 3.17 18. Now did men but consider who it is that askes and what an honour it is to be his Almoners and what profit comes by so doing they would never excuse themselves as they doe from this eminent duty We therefore that are the Ministers of Christ observing the backwardness of our people to this necessary duty should get the words of the wise which are as Goads to rouse men out of their security neither is it sufficient that wee only preach and press the duty but we must in our spheres and places see that those precepts be put in practice according to the mind of Christ the Deacons and Collectors must gather it yet the Minister by counsel and advice should see to the right distributing of it Hence the Apostles call upon Paul to remember the poor which thing saith he I was diligent to doe Gal. 2.10 neither is it sufficient that wee direct our people but by our Practice also we must lead them the way so did Paul himself did minister to the Saints at Ierusalem Rom. 15.25.28 he doth not put off the duty to others but himself leads them the way People look more what wee doe than what we say Then we may preach and press it with more zeal and confidence on others when we our selves doe goe before them in the duty else they will quickly upbraid us with a Thou that teachest another to be merciful art thou unmerciful Hence the best of men only have been the greatest pressors and promoters of this duty How oft doth Solomon the wisest of men by Precepts and Promises quicken us to this duty Prov. 11.24 19.17 22.9 28.27 Eccles. 11.1 2. and Christ himself a greater than Solomon did both by Precepts Promises and Practice incite his Disciples to this duty Matth. 5.7.42 19.25 25.34 35. Luke 11.42 12.33 Acts 20.35 How oft did Paul press this duty upon the People in all his Epistles 1 Cor. 16.1 2. 2.8.7 9.5 Heb. 6.10 13.16 and gives a strict charge to Timothy 1 Tim. 6.17 18. that he charge those that are rich to be rich in good works And the ancient Fathers the better to excite their people to works of Mercy have written whole Books in the praise of it But since God looks more at the manner than matter of our duties and loves Adverbs as Austin hath it better than Adjectives hee lookes not so much quam bonum how good the thing is as quam bene how well we doe it I shall therefore give some directions for the right performance of it for Modus rei cadit sub praecepto God hath prescribed the manner as well as the matter of our duties according to that old saying Est modus in dando quid cur cui quomodo quando Now he that will give Rightly must Give 1 Beleevingly 2 Cheerfully 3 Righteously 4 Sincerely 5 Speedily 6 Sensibly 7 Largely 8 Discreetly 9 Constantly 1 VVe must give beleevingly for without faith it is impossible to please God our persons must please before our performances can be acceptable God had first respect to Abel and then to his Offering A wicked man may give an Almes and doe an act which is materially good but as it comes from him who is in rebellion against God it is odious to him for the sacrifices of the wicked are an abomination to the Lord. To make an action Morally good three circumstances must concur 1. The man must be Righteous he must have both an imputed and imparted Righteousness 2. He must doe righteous things 3. He must doe them righteously Hee must be a Beleever that will be a right Almes-giver for it is not the Almes of every one but of a beleeving Abraham Iob Zacheus Barnabas c. that is pleasing unto God 2. Get faith to beleeve the Promises God hath made many precious Promises to the merciful it is meer unbelief that makes men question the truth of them and this distrusting of God is the very root of all that unmercifulness that is in the world if men did but beleeve that for one corn which they sow they should have an hundred and that if they give rightly to the poor they should never lack men would not sow so sparingly as they doe get faith in the Promises and this will loosen your hearts from these low enjoyments Hee is rich who hath interest in the Promises though hee hath nothing else in the world for they are virtually every thing they are better than money in our Purses or bread in our Cupboards Shall the Husband-man Plow and Sow in hope of a doubtful Crop and the Merchant venture thorow many dangers at Sea for uncertain Riches and shall not wee venture to give who are promised a sure reward 2 Give cheerfully God loves a cheerful giver hee prefers the willingness of the mind before the worthiness of the gift 2 Cor. 8.11 12. we must be ready to distribute willing to communicate Rom. 12.8 1 Tim. 6.18 Free-will-offerings are most pleasing to God that is the best Honey which flowes from the Comb without crushing and the best Wine which comes from the Grape with least pressing We should rejoyce when God calls us to works of Mercy and honours us so farre as to be his Almoners upon earth when men give grudgingly and unwillingly and give Panem lapidosum a bit and a knock they loose their almes Unwilling obedience is no obedience it must not be forced from us by Law but flow from love we must not only doe mercy but love mercy Micah 6.8 Love is a bountiful affection it thinks it can never doe enough for the party beloved it is the weight which sets all the wheels of the Soul on going When David had set his affections on God then he thinks all the thousands that he gives to be as nothing 1 Chron. 29.3 Many give but it is with much calling upon and importunity it should come like water from a Spring freely and fluently and it comes like fire from a flint with much knocking it comes from them as if you pluckt a Rib a Leg or an Arm from them They should speak comfortably to the poor and they give them hard words and ugly looks and so marre all 3 Give Righteously as we must love Mercy so wee must doe justly Micha 6.8 we must give of our own goods justly gotten not by oppression
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
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
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
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