Direct for Walking p. 244.249 Fenners Catechism p. 76. Cobbet on Prayer p. 88. Ier. Dyke his Epistle Dedicatory to Philemon Ambrose his Medita p. 199 c. Mr. Philip Goodwin his Family Duties 10 Obs. It is not sufficient that we be religious towards God but we must also be righteous and merciful towards men It is not enough that we bring our Sacrifices to him every morning but we must also bring our Tithes to maintain his Messengers and to succour the poor the fatherless and the widow Many will seeme religious-towards God yet are unrighteous towards men and others there are that wil seem righteous towards men and yet are irreligious towards God both these miscarry and come short of Heaven the one for his religious unrighteousness and the other for his righteous-irreligiousness the one for his Hipocrisie the other for his meer Morality and civility God hates Holiness when it is not joyned with righteousness He hath redeemed us that we might serve him in holiness and righteousness not in holiness or righteousness the Holy Ghost hath joyned them and we may not separate them Luk. 1.75 2 Pet. 1.6 7. Psa. 15.2 Tit. 2.12 we must practise equity as well as piety remembring that unrighteousness is an abomination as well as ungodliness Ministers have a right to their maintenance both in foro poli in foro soli both by Gods Law and mans Law as I have elsewhere proved at large and he that robs them robs not men but God 2 For Mercy to the Poor there is scarce any Duty more pressed upon us in the Scripture with precepts and presidents Dan. 15.7.10 Luke 6.36 What promises and rewards are made to the merciful and what heavie curses are denounced against the unmerciful and cruel man Hee shall have judgement without mercy that shewes no mercy Iam. 2.13 as he stops his ears at the cry of the poor he also shall cry and shall not be heard Prov. 21.13 Dives that shewed no mercy to Lazarus at last had none himself and if they be accounted Murderers who doe not releeve the poor what are those that oppress them and grind their faces the Lord hath a quarrel and controversie with such as shew no mercy Hos. 4.1 Amos 2.6 7. such penuriousness is the way to Poverty Prov. 11.24 There is that spares more than is meet and it tends to poverty The way to increase Corn is not to keep it in the Bag but to sow it The curse of the Poor lights upon the cruel Prov. 28.27 and brings a curse upon their Children Psal. 109.12.16 Let none pity his fatherless Children why so because he remembred not to shew mercy to the poor Let Sodomites be cruel and merciless Ezek. 16.49 and Heathens that know not God Romans 1.30 but let us that are Christians resemble Christ our Head and be merciful as he is merciful who went up and down doing good to the souls and bodies of men and whose usual saying was It is a more blessed thing to give than to receive Acts 20.35 Hee was even compounded of love and compassion and became poor that wee thorow his poverty might bee made rich 2 Cor. 8.9 To incourage you to a merciful frame of spirit in a time when mercy is almost fled out of the world take these following Consideratins 1 By this we shall evidence our Election and Sanctification Col. 3.12 Put on as the elect of God holy and beloved bowels of mercies Doe not only give an Almes but give it with a compassionate heart and render affection this will make us like the elect children of God who are all in their generation liberal bountiful men according to their several abilities they are such as devise liberal things Isay. 32.8 Job was eyes to the blind and feet to the lame Job 29. he never did eate his morsel alone Iob 31.20 David describing the godly man makes this one Character of him that he is gracious full of compassion disperseth to the poor shewes favour and sends Psal. 112.4.5.9 Paul how oft doth he command and commend such as did administer to the necessities of the poor Saints Dorcas cloathed the poor with those garments which she made of her own cost in her life time Zacheus when he was converted gave the one half of his goods to the poor Luke 19.8 it is not I will give at my decease when I can keep them no longer but it is in presenti I doe give 2. Not of another mans goods but of mine own 3. Not to the rich but to the poor 4. Not a penny but the one half of my goods do I give to the poor See how grace enlargeth the heart and looseneth it from earthly things yea I have read of the Turks that once a year the Bashaws and great men have their whole estates cast up by their Stewards and they give the tenth part yearly to charitable uses if this be true how will these Infidels rise in Judgement against most Christians 2 Consider that it is a service and sacrifice well pleasing unto God Phil. 4.18 Heb. 13.16 Hence it is that the Lord so oft calls for it and in some cases prefers Mercy before Sacrifice Hos. 6.6 Learning and Valour may make a man admired but it is humility and bounty that makes us best beloved 3 This will make us like unto God then are we men after his own heart when we are merciful as our heavenly Father is merciful and good as he is good not by way of Equality but by way of Analogy and similitude according to our degree and measure Mat. 5.45 now the more like unto God we are the more he loves us for similitude is the ground of love 4 Hereby wee bring must glory to God Ioh. 15.8 As hee that oppresseth the poor despiseth him that made him so hee that pittieth the poor honours him that made him for God takes the kindness done to them as done to himself He that gives to the poor lends to the Lord. 5 It is one chief end why the Lord gives us riches viz. that wee might be his Almoners to succour the poor he could feed them and cloath them without our help but he hath ordained that there shall be Poor always with us to try our bounty love and pitty and to manifest it unto the world Ioh. 12.8 it is Gods Corn and Wine that we enjoy it is his blessing and free bounty that hath made us rich when others are poor all that we have comes from him and it is of his own that we give unto him 1 Chron. 29.14 16. if hee have given us pounds we may well give pence by way of thankfulness to his poor afflicted ones else he that hath raised us can as easily ruine us and strip us naked as in the day that wee were born Let us put our selves in the poor mans case if we our selves were poor and in distress wee would think it the rich mans duty to succour us As
yee would have others should doe to you so doe you to them for with what measure you mete to others it shall be meted to you again 6 All Profession Duties Gifts and Graces without this are but counterfeit Hence St. Iames placeth all religion as it were in this duty of Mercy Iam. 1. ult not that this is the life or form of other Graces as Papists vainly but it is a sign and evidence of the truth of other graces even as breathing and acting is a sign of living He that saith he hath all Gifts and yet hath not Love is but as sounding Brass or a tinckling Cymbal a meer noyse and nothing else 1 Cor. 13.1 hence Christ commands us rather to sell what we have and give to the poor than be wanting to our selves or others in this duty Luk. 12.33 so did Barnabas that Son of consolation when the Church wanted he sold his Land to succour it Acts 4.36 37. not that we are bound alwayes to sell our Land for pious uses but if the Church of God should come to that distress that either we must succour it or else it will sink then is a time to part with all As Lot would have parted with his Daughters to save his Guests so should wee part with our estate to save Gods people from perishing and if Drunkards to satisfie their lust will sell their Lands in the Devils service much more should we to glorifie God part with our Land and estate to glorifie God the giver of them 7 It shall be fully rewarded God hath a Book of remembrance wherein he registers all we doe for him and his Acts 10 5. Heb. 6.10 even to a cup of cold water all shall bee rewarded Matth. 10. ult Hee cannot bee a loser who hath made God his Debtor Hee that giveth to the poor lends to the Lord and that which he hath given he will pay him again Prov. 19.17 Hee is the best Pay-master none more able none more willing to recompence any service that is done for him or his 1 He shall have Temporal rewards Prov. 11.24 There is that scattereth and is more increased and he that watereth others shall be watered himself This is the best means to preserve our estate Isa. 32.8 The liberal man deviseth liberal things and by it he is establisht He that honours the Lord with his riches shall have his Barns filled with plenty Prov. 3.9 10. Mercy and Truth shall be to them Prov. 14.22 God will bless his Trade and Calling Deut. 15.10 and make his little increase unto a thousand Charity is the best Policy for by helping others we benefit our selves Iob 29.13 As the Poor had Iobs Almes so he had the benefit of their Prayers and fared the better for them That which is well laid out is best laid up a diligent hand and a distributive heart make a man truly rich such giving is getting such bounty is the way to plenty and a godly liberality is a prevention of poverty he that gives to the Poor hath Gods promise which is sure pay that he shall not want Prov. 28.27 Give and it shall be given to you again good measure pressed down shaken together running over Luke 6.38 see what a heap of expressions the Holy Ghost here useth to assure us of a full reward of all our labour of love He saith not barely Give and it shall be given you but 1. You shall have good measure i. e. just measure according to your gift given to you again 2. You shall have it pressed down light things wee use to press down to make good measure 3. Yet more shaken together as Corn that goes closer together by shaking 4. This is not all for as if all that he had spoken had not been sufficient he adds you shall have it running over Now a measure will run over as long as you poor there is no stint no bounds to that gift which shall be given running over A Vessel will run over continually pour as long as you will 5. Yet more all this shall be given you into your bosome that is you shall be made sensible of the sweetness and experimentally find the goodness and greatness of your reward This work is wages and like Sampsons Lion it carries Hony in the belly of it it is no spending but lending no laying out but a laying up of treasure in Heaven above the reach of Theeves and Pyrats Math. 6.19 Men are all for gain why this is the best gain by parting with Temporals to get Eternals Luke 16.9 Hence the Apostle calls the Macedonians Almes by the name of Fruit Rom. 15.28 Phil. 4.17 I desire not a gift but I desire fruit that may further your account Wee pleasure not the poor so much by our giving as we profit our selves by their receiving Hence in Italy their ordinary form of Begging is Fate ben pro voi Doe good for your own sakes Christ that fed five thousand could also have fed himself and his followers without any help but hee would be releeved by others that so their faith and love might be made more apparent and resplendent to the world Luke 8.2 3. Ioh. 4.7 2 Thou shalt be blest in thy Body with health or if sickness doe surprize thee as all things come alike to all yet God will make thy bed in thy sickness and comfort thee upon thy bed of languishing Psal. 42.2 3. 3 In thy Name Hezekiah and his kindnesses are commended to posterity 2 Chron. 32.32 Phebe and Onesiphorus are commended on this account such are an ornament to their Profession and amiable in the eyes of all Rom. 5.7 for a righteous man one would scarcely dye but for a good man one would even dare to dye A Man of a severe innocency is hated rather than loved but a good and bountiful man wins so upon the hearts of men that they would even dye for him scarcely will a man dye for a righteous man who is only fair and just in his dealings but for a good man that hath been mercifull and pittiful to others and hath done much good in his life some may venture their lives for him 4 In thy Posterity such as have shewed mercy to others God will raise up some that shall be mercifull to theirs Hence Cyprian was wont to say The more children the more charity should be used for as Wells by drawing spring more freely so our substance increaseth by bounty and is blest to our posterity 5 Blest in Soul we shall have light in darkness peace in trouble audience in Prayer c. Isa. 58.7 8.10 11. if thou deal thy bread to the hungry c. then shalt thou call and the Lord shall answer thee and though we be sick and silent yet works of mercy cry aloud in Gods eares for us they have a vertual and vital though not a vocal call Iob 31.20 The very loyns of the poor shall bless us even when we are
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
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
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
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
upon their Idols and they Worshipped their Moloch and the other Images of those Planetary gods and not me This But spoyls all The better to convince them of their Idolatry the Prophet here instanceth in three of their chief Idols Moloch Chiun and The Host of Heaven 1 The Prophet instanceth in these Heathen Idols to shame Israel 2 Here are the setters up of these Idols and those are these wicked men themselves which yee made to your selves 3 Here is their love and affection to those Idols they bare them and carried their Images about with them This is Locus difficilis valde perplexus say Interpreters it is a difficult knotty perplexed Text I never yet met with its fellow Quot verba tot mysteria it hath more mysteries and various interpretations than words I shall endeavour to clear up all 1 Q. The first Quere is What is meant by Moloch here A. Under this grand Idol are Synecdochically comprehended the rest of their Idols This Moloch was an old abominable Idol which the Ammonites and other Heathens worshiped Hence it is oft called the abomination of the Ammonites 1 King 11.7 2 King 23.13 in other places it is called Molech Levit. 18.21 and Milcom 1 King 11.5 33. Zeph. 1.5 and by Amos and St. Stephen it is called Moloch Acts 7.43 they both upbraid the Iewes for worshipping this abominable Idol and that in the Wilderness where the Lord shewed them so many signal Miracles and Mercies there they began to practise this foul Idolatry The Ammonites had many gods but one among the rest was their Patron and tutelar god which they called their King Ier. 49.1 3. Amos 1.15 as they did this Moloch but the Holy Ghost calls it an abomination for that which is highly esteemed in the sight of men is an abomination in the sight of God This Idol not only Ammon but Israel trusted in as their Guide and Leader in their travels which shewes their horrid ingratitude in casting off God who had been so long their Protector and their King and now to chuse an Idol and a Moloch for their God and Guide and therefore it is emphatically called yours Your Moloch which you chose for your God and King To this Idol the Israelites most inhumanely and barbarously offered their Sons and Daughters in Sacrifice Levit. 18.21 20.2 2 King 23.10 What this Idol should be is hard to determine 1. Some say it was an hollow Idol shaped like a man 2. Others make it an hollow Image made of Brass having the face of a Bullock and hands spread abroad like a man that openeth his hands to receive somewhat There were seven Chappels built for it before which the Image was set who so offered a Fowl or Dove went into the first Chappel if he brought a Lamb he went into the second if a Ram into the third if a Calf into the fourth if a Bullock into the fifth if an Oxe into the sixt and if he offered his Son into the seventh and he kissed Moloch as the Sacrificers in Hosea kissed the Calves Hos. 13.2 The Son was set before Moloch the Image having fire put under it was made burning hot then the Priest taking the Child put him into Molochs burning armes and to the end that the father might not hear the cry of the Child they did beat upon Tabers whence the place was called Tophet of Toph which is a Taber 3 Others conceive that it was the star of their god probably Saturn the highest of the Planets to whom the Phaenicians sacrificed their Children saith Tertullian 4 Many think it was the same Idol which we call Baal to whom they sacrificed their Sons and Daughters Ier. 7.31 19.5 32.35 5 And most genuinely it is conceived that this Moloch whom they worshipped was the Sun which is King of Planets and chief of Stars the most operative of them all and fullest of splendor which some did worship by the name of Beel-samen Lord of Heaven for as the Moon is called Melachah the Queen of Heaven Ier. 7.18 44.17 25. So the Sun is called Melech the King of Heaven whom the Persians worshipped as their God And Chiun your Images Their second Idol was Chiun and here again Interpreters are divided and though it be not much material to know what this Idol was the sin reproved being not in the name but in the thing which was an abominable Idol however called yet 1. Some say this Chiun was the Idol Hercules which in the Aegyptian Language was called Chon but varied into another Language might easily make Chiun St. Luke calls this supposed Deity Remphan Acts 7.43 from Repha which signifies a Gyant and thereupon some have thought it was Hercules who was wont to be pourtraied in a Gyant-like form The Evangelist useth this name rather than Chiun 1 Because he followed the Translation of the Seventy who being appointed by Ptolomy King of Aegypt to translate the Bible they use the Aegyptian name Remphan in their Greek Translation 2 The name Remphan being better known to the Iewes in those dayes who made great use of the Septuagint than that of Chiun therefore the Evangelist mentions that rather than the other 3 Others conceive that it might be Iove or Mars or Venus especially which Planet they worshipped as their Guide and Leader in the Wilderness it being the Leader of the Morning and fore-runner of the Sun and is called Lucifer which is said to be placed in the fore-head of Moloch because it goeth before the Sun-rising This Planet the Sarazens worship at this day 3 But most genuinely it seems to be the Idol Saturn which in the Arabick and Persick Language is called Chiun and Amos speaking of that time more especially when Israel wandred in the Wilderness of Arabia where they committed this foul Idolatry calls the Heathen god after the Arabick Language Chiun or Chivan Besides the Aegyptians at this day call Saturn in their Language Rephan or Remphan as Luke doth You have born the Tabernacle of your Moloch Or you have erected a Tabernacle to him as to your King Some read it you have born the Tabernacle of Siccuth your King which they conceive to be the name of some Idol indeed Siccuth may serve to have some affinity with Succoth a Goddess of the Babylonians 2 King 17.30 But the Holy Ghost which is the best interpreter of it self by St. Luke who following the Septuagint which read it Succoth not Siceuth renders it a Tabernacle and so justifies our Translation And Chiun your Images Here we see the love and affection of these Idolaters to their Idols they bear them and carry them on their shoulders say some by way of pomp and honour as Idolaters are wont to doe Isa. 46.7 the Prophet speaking there of an Idol tells us that he is born on mens shoulders to the place where he must stand to be seen abroad 2 Others conceive that the Images of
thine So the People of Israel are called The People which are called by Gods name Deut. 28.10 2 Chron. 7.14 that is the Church and People of God who professed his name acknowledging that he was their God and they his People So those Gentile-Nations which were sometimes strangers from the Covenant and aliens from the Common-wealth of Israel and were not Gods People shall now be called the People of the living God they shall shew themselves unto Christ and have his name put upon them and shall be called Christians Acts 11.26 Obj. It is impossible that ever such desperate Edomites and old enemies should ever be converted and brought in to Christ. A. With men this is impossible but with God all things are possible It is the Lord that doth it saith the text and therefore doe not doubt of the performance for he is both faithful and able who hath promised Neither be offended that the Gentiles are called whom yee count unclean for it is God that doth this who doth all things well Q. But when was this Promise ever fulfilled say the Millenarian Iewes A. It began to be fulfilled when the Gentiles were brought in with the remnant of the Iewes who came in the roome of the unbeleeving Iewes in the Apostles times so that the Promise is fulfilled inchoativâ— already 2 It is daily fulfilling and shall be more and more fulfilled even to the end of the world especially when the Iewes shall be called and the 〈◊〉 of â—he â—entiles shall come in and they shall all become one Church and make up one Body and one Sheep-fold under Christ their head The summe is this In Gospel-times both Jewes and Gentiles shall be so united that they shall make up one Church and the bounds thereof shall be extended over all the earth even to the remotest Heathen which shall then be called by my name saith the Lord that doth this OBSERVATIONS 1 The Election of God is free He doth not chuse men for any fore-seen works or merits or improvement of Free-will but all is Mercy and Free-grace What did the Lord see in those prophane Idolatrous Edomites to move him to call a remnant of them nay what did he not see in them why he should not reject them and yet of his owne free-free-mercy these cruel Edomites and prophane Gentiles which were not his People are here called his People Away then with all those conceits of Merit Free-will Universal Election which is a gross contradiction for if all be chosen then it is not an Election but a Collection of all for Election implies a chusing of some and a passing by of others Let us then who are Gentiles remember our baseness and loathe our selves and let Free-grace in all the golden links of Election Vocation Justification c. be for ever magnified by us that the Lord should passe by his owne People the Iewes and make them a People of his Curse these sixteen hundred years and should plant us poor Canaanites and accursed Gentiles in their stead is no lesse an act of Mercy than of wonder Psal. 2.8 Isa. 54.23 60.4 5. Acts 2.39 Rom. 9.25 26. Ephes. 3.6 Yet let us not be high-minded but fear for if God spared not the natural branches much lesse will he spare such wild branches as we are if we walk in unbelief as they did Rom. 11.20 21. 2 Few are chosen It is not all Edom it is but a remnant according to the Election of Grace that shall be converted and saved Hence the Scripture so oft calls the Elect a Remnant multitudes perish it is but a remnant a little remnant that are saved Isa. 1.9 Ioel 2. ult Rom. 11.5 Straight is the Gate and narrow is the way that leads unto life and few there be that find it Mat. 7.14 Christs flock is a little little flock Luke 12.32 How few were saved of the Old World Sodom Ierusalem The way to Heaven it is a difficult way and calls for difficult things and hard lessons which the world cannot endure to hear of much less to practise 1 It calls for Universal Self-denial all Self-conceit Self-ends Self-interest c. must be renounced if we will bee Christs Disciples Here most stick 2 It calls for a saving sanctifying working lively faith and this is hard Presumption is easie but to beleeve requires the exceeding greatnesse of Gods Power to work it in us Ephes. 1.19 Coloss. 2.12 3 It calls for sincere Conversion and that is an exceeding hard thing it is no lesse than the change of Nature it is the changing of a Lion into a Lambe of a Wolf into a Sheep of Fire into Water c. 4 There are many hard things to be suffered as well as to be done many losses crosses tentations from the world the Devil and our owne corruption all which laid together shew the difficulty of Salvation and by consequence the paucity of such as shall be saved See more at large on this Point Mr. Ant. Burgess Spirit Refining 1 Part Ser. 222. p. 643. and on 1 Cor. 3.15 p. 192. Shepheard Sincere Convert chap. 5. p. 92. to 117. Mr. Watsons Ser. on Philip. 2.12 to 23. Mr. Swinnock on Philip. 1.21 p. 132. to 139. Mr. Rogers on 1 Pet. 3.19 p. 511. Mr. Sheffield against Hypocrisie ch 11. p. 91 c. 3 Real and sound conversion is the peculiar and proper work of God If a remnant of Edom be called and converted it is the Lord that doth it The way of man is not in himself it is not in man that walketh to direct his steps Ier. 10.23 It is not in him that willeth nor in him that runneth but in God that sheweth mercy Rom. 9.16 Noah may speak perswasively but it is God only that can perswade Iaphet to dwell in the Tents of Shem. VERSE 13. Behold the dayes come saith the Lord that the Flow-man shall overtake the Reaper and the treader of Grapes him that soweth seed and the Mountains shall drop sweet Wine and all the Hills shall melt MAn by nature is a very froward pettish perverse Peece especially when under the crosse God hath much adoe to fasten any comfort on us When Israel lay in deep distress in Aegyptian bondage they hearkned not to Moses because of the anguish of their spirits Exod. 6.9 they were so opprest with sorrow that they could not mind what Moses said nor beleeve any thing that was spoken concerning their deliverance as deeming their deliverance desperate and past hope So this People having laine long in Babylonish Captivity and after that tired out with many troubles the Lord here heaps up Promise upon Promise to assure them of better times at hand In this Verse we have a third Promise where the Holy Ghost by the abundance of external and corporal blessings doth shadow forth unto us the great plenty of Spiritual gifts which should be poured out in Gospel-times yet since Piety hath the promise of the blessings of this life as well as of
theft usury c. it must bee Thy bread Eccles. 11.1 and not stollen from others by any indirect courses God hates robbery for burnt-offerings Isa. 61.8 wee may not rob Peter to cloath Paul but if thou wilt honour the Lord let it be with thy own riches Prov. 3.9 so did Zacheus the one half of my goods not of another mans doe I give to the poor Luke 19.8 Iob warmes the poor with the fleece of his owne flock Iob 31.20 Goods ill gotten call for Restitution not for distribution Our Almes must be not only Works of Mercy but also of Righteousness Hence works of mercy are frequently called Righteousness Psal. 112.9 Prov. 11.18 Dan. 4.27 not only because it is just and righteous that we should part with some of our wealth to the poor but also because it must be given of goods rightly gotten and therefore those cruel men that rack Tenants and inclose Commons to themselves that oppress the Poor and then when they dye build them an Almes house that steal the Goose and then stick down a Feather both they and their gifts are an abomination to the Lord. 4 Sincerely not for any by or base ends of Pride Vain-glory Merit or to be seen of men but singly and sincerely that God may be glorified Matth. 5.16 6.1 to 5. it is the end that makes or mars an action it is this that doth denominate let the work be never so good yet if the end bee Self all is lost The Pharisees did much yet because they sought themselves and not Gods glory they lost the true reward Give secretly let not thy left hand know what thy right hand doth the more we conceal our almes here the more apparent will they be made at that great Day Let us take no notice what we have given how much how oft or to whom let it content us that though we forget our good works yet God doth not but our Father who sees in secret hee will reward us openly Let us therefore give in simplicity of spirit Rom. 12.8 without any thoughts of merit for what wee give is Gods not ours it is of his own that we give unto him 1 Chron. 29.14.16 Heaven is Christs Purchase and not ours Rom. 6. ult it is a gift and what more free than gift 5 Speedily A little given in time may doe more good than much given afterwards delay is a kind of denial and therefore we are commanded to be ready to distribute and if wee can releeve our Brother now we may not say to him Goe and come again to morrow Prov. 3.28 we know not what a day may bring forth many things fall our between the cup and the lip the man may be dead or we may be disabled for giving Croesus to day may bee Irus to morrow or the man may be put upon some desperate course of stealing c. when by seasonable giving we might have prevented his ruine We should prevent mens sutes with our readiness and not cause the eyes of the Widow to fayl with waiting Iob 31.16 as the Sun communicates its Light freely and God prevents us with his blessings often giving us before we ask Psal. 21.13 so should we deal with our poor brother It is irksome to an ingenuous nature to stand craving and begging and the Gift looseth a great part of its grace when we put off the Suppliant with delayes such deferring torments the soul and makes it sick Prov. 13.12 They also that put off giving till they dye are much to bee blamed those are men of good wills but bad deeds when they can keep their riches no longer then they will give somewhat not out of love to God but for fear of Hell as the Merchant doth cast his Goods into the Sea in a storm for fear of drowning 2 How dost thou know whether thou shalt have a heart to give many that have wanted a hand in their life-time want hearts when they come to dye as we see in churlish hard-hearted Nabal 1 Sam. 25.37 38. It will be our wisdome therefore in our health and wealth whilst we have time and opportunity to doe good to all Prov. 3.27 28. Gal. 6.10 it is good to make our own hands our own Executors and our own eyes our own Over-seers and not leave our substance to be disposed of by those who may sell it misplace it and abuse it 2 Every thing is beautiful in its season but our life-time is the fittest season for giving whilst wee are full and have somewhat to give and whilst our brother wants Almes is compared to sowing Psal. 112.9 now the Husband man is very careful to observe the fittest season for the Seeding of his ground He that puts off his works of charity till death is like the man that puts off his sowing till Harvest-time when he should reap 3 It is more pleasing to God and a more infallible evidence of a strong faith and affiance in him God loves those best that trust in him most now when a man can in his life-time part with his Goods to glorifie God it is a good sign that he rests only upon Gods Promises and Providence and not upon Creature-comforts Let us then imitate the righteous man who is ever merciful and lendeth Psal. 37.26 a wicked man may be sometimes merciful or doe an act of mercy but he is not constant in the duty but usually puts it off till death now as late repentance is seldome true so Eleemosyna sera est raro vera To quicken men to doe good in their life-time I shall set down a notable president in our owne times of one Mr. Iones a Citizen of London who in his life-time gave above seven thousand pound amongst his poor Kindred and fifty pound per annum to a Preacher at Monmouth where he was born and caused a house to bee built there with all convenient necessaries fit for a godly Minister He erected a Free-school there in his life-time and also built a fair house for the School-master giving fifty pound yearly to the head School-master and thirty pound per annum to the Usher for ever Hee also built an Hospital in the same Town 16â—0 for twenty poor people allowing every one a Gown yearly and two shillings six pence weekly and gave about two thousand pound more to finish the work By his last Will and Testament hee gave five thousand pound to be disbursed for the maintenance of a Preacher at Newland in Glocester-shire and certain poor in that Parish He gave to the Company of Haberdashers in London one thousand four hundred pound for the support of the Poor of that company He left six hundred pound and a fair house in the City of London to bee distributed amongst the poor Preachers in England He gave to the Hospitalls in England five hundred pound To the poor in Stoade two hundred pound To the poor in Hanborough one hundred pound To the
Company of Haberdashers by way of thankfulness for their care taken and to be taken in the right managing of these acts of charity he gave a considerable sum I have mentioned this at large to shame the rich men of this age for their coldness and aversness to works of Piety VVhere oh where shall we find such Ioneses as this He gave pounds we give not pence he gave thousands we give not hundreds hee erected Schools and Hospitalls he promoted Preachers and Piety when we are ready to pull down all The zeal and piety of this good man will rise in Judgement against the Luke-warmness and impiety of the men of this Generation 6 Sensibly and compassionately with a tender pittifulsympathizing-heart We must not only pour out our riches but our souls to the poor Isa. 58.10 we must have a sight and sence of their miseries within our selves considering that they are flesh of our flesh we are all of one and the same bloud Isa. 58.7 Acts 17.26 as good hands made them as made thee and as great a price was paid for their Redemption and though thou mayest be his superiour in Temporals yet he may excel thee in Spirituals in faith obedience humility Great reason therefore that we should put on bowels of mercy i. e. all sorts of mercy to soul body estate give lend visit cloath counsel comfort and doe all that in us lyes for them Coloss. 3.12 The good Samaritan when he saw the misery of the man that fell amongst Theeves hee took compassion on him Luke 10.33 Iob wept for those that were in trouble and his soul was in heaviness for the poor Iob 30.25 let a man give never so much if he doe it with an upbraiding insulting and not with a compassionate spirit it is abominable It is a greater mercy to have a compassionate heart than it is to give an Almes A wicked man may give some of his Goods but a compassionate man gives some of himself To move compassion in us 1. Let us put our selves into their cases and make them our own 2. Make use of thine Eye that is one great means to work upon the heart observe their poor fare their tattered cloathing their cold lodging and feeble bodies The Samaritan saw the Wounded man and then hee had compassion on him Christ saw the People as Sheep without a Sheperd and had compassion on them By this means we shall the better know the necessities of the poor and how to suit our almes to their wants This will make us thankful when we see how others lye on Straw drink Water want Cloathes to their backs and bread for their Bellies c. 7 Largely and liberally As Araunah gave to the King like a King so should we give bountifully to works of mercy A mean man must be frugally liberal a man of an ordinary estate must be moderately liberal but a rich man must be magnificently liberal especially in great and extraordinary cases A Christian must bee a man of a more excellent spirit Numb 14.24 not of a sordid low ignoble spirit Almes is compared to Sowing which usually is done with a full hand to encourage us the Apostle adds a gracious Promise that if we sow liberally we shall reap liberally 2 Cor. 9.6 we should therefore abound in this work of the Lord and bee merciful not as Abraham or Iob were merciful but as our heavenly father is merciful Now the Lord abounds in mercy to us and so should we in our degree to others We should not confine our Almes to an Easter-day or a Christmas-Eeve or a Communion-day but be ready on all occasions for the duty we should not give a penny but a portion to the poor Eccles. 11.1 2. Cast thy bread that is all things necessary for thy poor Brothers support cast it franckly and freely without grudging or repining at him but then it must bee Thy bread got by thy lawful labour cast it on the Waters that is upon the Poor and though it may seem to be lost as that which is thrown down the River yet after many dayes wee shall find it 1. Sometimes in this life we shall have an hundred fold The Shunamite that entertained the Prophet had a Son The Widow of Sarepta by succouring the Prophet had an increase of her Oyl 2. Sometimes to the Posterity when the fathers dead then the Child hath favour shewed him Psalm 112.3 3. Sometimes not till the Resurrection Luk. 14.13 we should therefore give a portion to seven and also unto eight that is unto many for Bonum quo communius eò melius the more communicative our goodness is the better Obj. But we know not what evils may come upon us and therefore we will save Sol. Nay therefore give saith Solomon whilst thou hast any thing to give before all be gone for thou knowest not what evils shall be upon the earth Sad times may come and then those that have been bountiful to others shall finde bounty from others and as they have meted to others so God will raife up some to mete unto them again Wee see the Wheel turns round and those that have been on the top as Bajazet and Belisarius have been brought to the bottom we should therefore improve our Talent while we have it to our Masters praise God hath much dishonour done him by miserable unmerciful men we should help to take off those dishonours by our pious merciful and munificent walking they instead of giving bountifully give basely to the poor mouldy-bread stinking meat that one would scarce give to Doggs yea their horses many times have more and better Corn than poor wanting Christians If base offerings were abhorred of Davids soul how much more are such sordid gifts abhorred of Gods soul. 8 Discreetly according to our estate and abilities and proportionable to our neighbours necessities Rich men must give like rich men and poor men must doe as they can Thus Acts 11.29 when the godly were in distress the Church resolves to send them relief according to their ability We must so give to one that we doe not disable our selves from giving to others Though few offend on this hand yet it is better and safer offending in the excess and giving too much than too little The Macedonians are commended for giving beyond their ability 2 Cor. 8.3 The poor Widow had rather want her self than bee wanting to others and in the Primitive times they sold all that they had to supply the Churches necessities Acts 2.45 4.34 But ordinarily the measure of our almes must be regulated according to our estates this is to order our affairs with discretion Psal. 112.5 according to the ability wherewith God hath blest us we must lay aside somewhat for the poor 1 Cor. 16.2 Divines conclude that the tenth part of our comings in ought to be set apart by way of thankfulness for pious uses upon this account Iacob vowed the tenth to God Gen. 28. ult
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
6 God oft retaliates men and pays them in their own kind God will spoyl those that spoyl his people Isa. 33.1 Hab. 2.8 Woe unto thee that spoylest and wast not spoyled and dealest treacherously and they dealt not treacherously with thee when thou shalt cease to spoyl then shalt thou be spoyled He speaks here of the cruel Assyrian who spoyled Gods people causelesly and unprovoked and dealt treacherously with those that offered no such measure unto him God will retaliate such in their owne kind and when they have done spoyling others God will raise up the Chaldeans who shall spoyl them God usually raiseth up some to deal hardly with those that deal hardly with his people These Rulers here trod upon the poor and now the Lord raiseth up the Assyrian to trample on them They built their houses upon the bones and ruines of the poor and now they lose them So true is that Iob 20.22 The hand of the wicked shall be upon him viz. to oppress and spoyl him who had spoyled others before But of Retaliation see more on Amos 6. ult VERSE 12. For I know your manifold transgressions and your mighty sins they afflict the just they take a bribe and they turn aside the poor in the gate from their right IN this Verse we have a Reason why the Lord would bear no longer with this people viz. because of their obstinacy cruelty bribery and unrighteousness and because the high and lofty ones of the world are apt to contemn the poor plain Prophets of the Lord and to sleâ—ght their Message and say to Gods Amoses you wrong us for we are not the men that you take us for therefore the Prophet brings in the Lord himself saying I know your manifold transgressions and your mighty sins q. d. Though you act your wickedness never so secretly and hide your oppressions and palliate and put glosses on your unrighteous practices before men yet nothing is hid from mine eye I understand your thoughts afar off and know them before you think them your words before you speak them and your works before you doe them Psal. 139.1 2 3 4. So that however you may deceive men with your pretences of Law and Equity yea and deceive your selves too yet you cannot deceive me for all things are naked to mine eye The Prophet having to doe with stubborn Sinners to make the threatning the more ponderous and effectual he brings in the Lord himself saying I know your wayes and your wickedness you think your selves Lords Paramount and none may question you or say unto you what doe you But you must know that there is a Lord above you and a greater than you to whom you must certainly and suddenly give an account The Prophet sets down the Sins of these great ones especially 1 Generally and in the lump 1 They were for Number Rabbim many 2 For Nature Gnatzumim great and grievous Their sins were not secret infirmities but great and crying enormities so hideous that they were no longer to be endured or born and therefore the Holy Ghost multiplies words the better to work upon them They were guilty of Transgressions manifold transgressions Sins and mighty sins The word which we render Transgression signifies a proud transgressing of Gods Law and a malicious rebelling against God Psal. 5.10 The word Guatzumim signifies both mighty in strength and many in number Such were the sins of this people they were for number numberless and for nature grand and grievous habitual chronical sins They were such as admitted of all manner of aggravations 1 They were multitudes they were three transgressions and four oft so called Amos 2.4 6. i e. they were exceeding many and manifold for so the number seven is oft used in Scripture for many as Levit. 26.24 Eccles. 11.2 they abounded with Idolatry Oppression Unjustice Security c. 2 All these were acted in a time when God was powring Mercies upon them saving them by the hand of Ieroboam the second and giving them Victory over their enemies 2 King 14.25 27. now these are called strong Sins either because they cried strongly for punishment and did as it were bind Gods hands that he could shew them no mercy or rather because they were committed with a stiff and stubborn mind strongly bent upon sin and wickedness drawing on iniquity with the cords of vanity and sin as it were with Cart-ropes Isa. 5.18 they were wilfully set on sin and did use all means to draw it to themselves 2 He sets down their sins particularly specifically and as in were by retail 1 They afflict the just 2 They take bribes 3 They oppress the poor 1. They afflict the just whom they should have defended This Sin was written in Capital Letters as it were on their fore-heads and therefore they are so oft charged with it The word Tsorer signifies to bind one hard together as we doe an enemy and straiten vexe oppress and afflict one So Psal. 129.14 Many are they that afflict me from my youth God hath cut their cords 2. They take a bribe viz. to pervert Justice contrary to Gods express command Exo. 23.8 Deut. 16.17 and it is made the badge of a wicked man to doe so Prov. 17 23. they condemned the poor innocent man that could not bribe and absoâ—ved the wicked rich man that could bribe well Thus they justified the wicked and condemned the just both which are an abomination to the Lord Prov. 17.15 The word which we translate a Bribe signifies a Ransome these mercinary Judges put Malefactors to ransome themselves with money and to pay a rate for their redemption E. G. If one had killed a man it was but paying a Ransome though the Law say no Ransome shall be accepted for such a sin Numb 35.31 and he was quit So if any were accused for Theft Adultery Witch-craft c. it was but bribing lustily and they were presently acquit and pronounced innocent thus instead of punishing them with death for their sins they onely fined and merced them They turn aside the poor in the gate from their right The Judges sate in the gate to do Justice as I have shewed before vers 10. yet even there they perverted Justice They oppress the poor in the gate i. e. in the publick judgement which was exercised in the gate In open Court they perverted the cause of the poor either by a corrupt stating of the case or concealing the merit of the cause or by delays c. The good man trusting to the equity of his cause is cast and for want of a bribe which the rich man brings is non-suted Thus their Fountains did run poyson their Courts of Justice were Courts of Injustice and their Courts of Equity courts of Iniquity and therefore the Lord is now resolved to bear no longer with them but even to destroy them OBSERVATIONS 1 Hardned incorrigâ—ble sinners are not worthy of a reproof And therefore the Lord here turns his
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
especially seek God who is the fountain of goodness that you may live indeed Judicious Calvin following the Chalde Paraphrase renders it Seeke beneficence at salva reverentia tanto viro dignissima I conceive this Exposition to be too strait for by seeking of good is here properly meant seeking of God as appears by comparing this place with vers 4 6. To seek God is to seek good and to finde life for with him is the fountain of life Psal. 36.9 2 I do not find the word Tob to signifie beneficence in any place of Scripture but it is rendred good pleasant profitable fair sweet joyous all which are very desirable things and therefore should quicken our endeavours after them 3 Yet I deny not but beneficence may be one branch of that good which is here called for seeing they had been given to violence and rapine now he calls upon them to return and by beneficence and works of mercy to break off their trade of cruelty and to seek God and all manner of good contained both in the first and second Table that so they might live 2 Here is a Prohibition Seek not evil any longer to which you have been addicted for so many years Amos 2.4 If you will be mine saith the Lord you must give your sins a Bill of divorce for no man can serve two such contrary Masters Shun evil i. e. all manner of sin without exception for Sin and Evil are Synonyma's in Scripture Rom. 7.19 20. that which the Apostle calls evil in one verse he calls it sin in the next Sin is truly called evil 1. Formaliter per se. 2 Effective 1. It is evil in its owne nature it is a transgression of Gods Law and is directly opposite to him who is the chiefest good 2. It is the cause of all the evil of punishment both in this life and the next Rom. 6 2â— Sin is the cause of Gods Wrath and Gods Wrath brings destruction and misery with it so that sin being Causa causae must needs be Causa causati 3. It comes from the Devil that evil one and leads to him and so may well be called evil 1 Job 3.8 3 Here is a double promise to incourage them to set upon the duty 1. You shall live of which before vers 4. 2. The Lord of Hosts will be with you if you will but return and bring forth fruits meet for repentance you shall be secured from wrath to come and received into Gods favour he will dwell in the midst of you and bless you There is an Emphasis and weight in that little word So Seek good and not evil and when you are so qualified fitted and prepared by holiness for communion with an holy God and your wills are made conformable to Gods will then he will be with you by his Wisdome to direct you by his Power to protect you by his Mercy to pardon you by his goodness to provide for you so as you shall want nothing that may be for your good according to those precious promises Levit. 26.12 13. 1 King 6.13 Psal. 84.11 Thus when the people were called to the Passeover they are commanded to prepare themselves and so to come 2 Chron. 35.6 4 Here is the manner how the Lord will be with them and that is Even as yee have spoken q. d. you boast and brag that you are my people my peculiar my inheritance my Children and that I will direct you defend you and provide for your safety but these are but your owne vaine dreams and delusions for you cannot be my people so long as you walk contrary to my commands persecuting my Prophets trampling upon my Poor hating righteousness and loving iniquity But if you will be my people indeed then walk as becomes my people Seek good and not evil returne sincerely unto me and then the Lord will be with you indeed as you have spoken You shall finde him really present with you to assist and comfort you but till this be done you cannot expect his favour two cannot walk together till they be agreed Amos 3.3 Others read it thus So the Lord shall be with you as you desire q. d. It is your desire and prayer that God should abide with you doe you seek and serve him faithfully and then you shall finde it true that yee have spoken But the former reading is most genuine The sum of all is this Hitherto your life O yee men of Israel hath been a series of iniquity you have followed Idols and evil but not good you have contemned God despised his Prophets despited his Spirit opprest the poor multiplied sin and yet you promise your selves peace and prosperity life and happiness beasting that the Lord is your God and you are his Covenant-people and therefore you need no fear But if you will indeed live then hearken to my counsel Turne from your Idols Worship the Lord in sincerity amend your lives and give up your selves to God walking in paths of piety and obedience before him and then the Lord will be with you indeed and you shall live in his favour for ever OBSERVATIONS 1 The destruction of wicked men is from themselves Hos. 13.9 The fault is not in God for he calls upon them here again and again to return and live and swears that he desires not the death of sinners Ezek. 18.31 32. 33.11 he gives them hopes of pardon if they will but come in and lay down the armes of their rebellion God is not to be blamed it is mens owne wilful impenitency that ruines them 2 Obs. Such as seek God shall find good Before he called upon them to seek God and now he explaines himself and tells them what that is it is to seek good Good is the object of our desires now there is none good but God he only is Essentially infinitely absolutely and independently good all the good that is in the Creature it is finite dependent derivative and is found eminently only in God All the goodness that is scattered up and down in the Creature meets eminently in him so that have him and have all The Devil the World and Sin promise men good but there is no reality in those promises They make golden promises but leaden performances they promise joy but bring forth sorrow they promise liberty but they bring men into thraldome But God is better than his word to his people and doth for them above all that they can speak or think Seek therefore him and you shall finde all manner of good for soul and body for this life and a better and after all changes you shall experimentally conclude with David It is good for me to draw near to God Psal 73. ult 3 Obs. It is not sufficient that we seek good but we must also turn from evil God hath oft joyned them together and we may not seperate them Psal. 34.14 37.27 Isa. 1.16 17. Matth. 3.10 Luke 13.7 8. Ephes. 4.22
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
luxuriant Vine The sense is the same They eat the Lambs out of the Flock and the Calves out of the midst of the Stall Sins seldome go single before they lay daintily and now they feed daintily ordinary fare will not down with them they must have the fattest and finest that can be pickt out of the flock and most faâ—ning fold They chuse the fattest out of the places where they were kept to be fatned be it field or fold Great beasts are fed in Pastures but Calves are fed in Stalls where they are fed with their Damms milk quietly and obscurely which helps concoction and fattens them sooner Thus they gave themselves up to ease and delicacy pampering themselves with the finest fare OBSERVATIONS 1. A lazy sensual Epicurean life that is spent in eating and drinking sleeping and pastimes is very displeasing unto God This makes him set a woe upon the head of those that are at ease in Sion lying on beds of Ivory stretching themselves upon their Couches and feeding on the finest fare fatting and feasting themselves every day like the rich glutton Luk. 16.19 Such Sensualists that live in pleasure and wantonness St. Iames rebukes Iames 5.5 These are sins Majoris adhaerentiae they are hardly shaken off these sensual Epicurean lusts do estrange the heart from God close up the eye of the soul emasculate the spirit and unfit men for the service of God or man Hence the Scripture so oft condemns them Deut. 21.20 Eccles. 10.16 17. Luk. 21.34 Rom. 13.13 14. Wee should therefore carry weaned affections to these creature-enjoyments and use these things as though we used them not He that hath beds of Ivory and lives in a Princely Palace yet should carry such mortified affections to them that if the Lord should call him to lye on a pad of straw in prison he must be ready chearfully to do it Grace it humbles a man and makes him know his deserts a good man that goes in Silks and Sattins yet can be thankful for Raggs when God calls him to them knowing that he is less than the least of all Gods mercies We should therefore keep a watch over our hearts in our eating drinking sleeping cloathing for fear of excess Licitis perimus omnes 2. Ministers must not rest in Generals but they must descend to particulars 2 Sam. 12.7 When the Prophet had denounced a woe against those that were at ease in General vers 1. now he descends to Particulars and tells them of the sins of their beds and boards of their gluttony drunkenness sensuality inhumanity c. This particular applying of the Word to the souls of people is the onely way to convince and convert them for what is spoken in general to all few will apply particularly to themselves This made the Prophets and Apostles to deal so plainly with their people Isa. 58.1 Ezek. 16.2 Mat. 11.21 23. Ioh. 4.17 18. Act. 2.36 37. Be not then offended at the plain and powerful preaching of the Word You will suffer the Lawyer to tell you of the flawes in your estates the Physician to tell you of the diseases in your bodies the Watchman to tell you of an approaching enemy and will you not suffer the Minister to tell you of eternal dangers that so you may prevent them 3. Sins especially great ones seldome go alone Security went before now followes Luxury Sensuality Drunkenness and Inhumanity As great men have great attendance so great Sins have many followers and as there is a concatenation of Vertues 2 Pet. 1.5 6 7 8. so there is a concatenation of Vices alâ—o 2 Tim. 3.2 3 4 5. VERSE 5. That chaunt to the sound of the Viol and invent to themselves instruments of Musick like David THe Prophet goes on in aggravating the Sins of these loose luxurious Rulers who gave themselves up to mirth and merriment to feasting singing and Musick as if they had been continually at some Wedding or celebrating some Feast to Bacchus and that in a time of mourning when Gods Wrath was upon the regions round about them the inferiour people were in deep distress and Samaria it self was ready to be made a prey by the cruel Assyrian yet in this juncture of time when they should have fallen to Prayers and Tears they fall to mirth and merry-making not bating an ace of their wonted pomp and pleasure and therefore the Prophet goes on in denouncing Gods Judgements against them saying Woe to them that chaunt or quaver as it is in the margin to the sound of the Viol They joyn their voyce to the Instrument they play and sing Before they pleased their Palates and now they delight their ears with Musical Instruments that nothing might bee wanting to compleat their pleasures They sing to the mouth of the Viol so it is in the fountain they curiously quaver and sing their part in Consort they form and frame their Tones rising and falling according to the Tune and Harmony of the Viol or Psaltery the word will bear both It was an Instrument that was round and hollow muuch like a bottle and Nebel signifies a Bottle as well as a Viol. The Seventy call it Psalterion and so the word is rendred Psal. 33.2 Sing to the Lord with the Psaltery or Viol. Before they had luxurious feasts and now they adde lascivious musick The better to Patronize their prophane Musick they bring in David for their pattern They invent Instruments of Musick like David David was a great Master of Musick he invented many Musical Instruments which hee used in Spiritual praising of God and raising of his Spirit in his Worship 1 Chro. 23.5 But these abused their Musick to the satisfying of their sinful lusts and pleasures and that in an unseasonable time as if they would out-face God and his Judgements and their prosperity should never change Under the Viol Synecdochically is comprehended other Musical Instruments then in use as Harps Sackbuts Organs Timbrels Trumpets Cymbals c. under one kind the rest are comprized so saith the text They invent to themselves Instruments of Musick They were not content with one or two sorts of Instruments but they invent variety of them the better to gratifie thier lusts Plaine Musick pleaseth not them but they beat their brains to get the most curious Organs and Instruments that can be gained for love or money They set their heads and their hearts to work that they might find out wayes to please their lusts OBSERVATIONS 1 Abused Musick is displeasing to God Musick in it self is a good gift of God Gen. 4.21 and must be used to Gods glory and not to gratifie our lusts Epicures are all for mirth and Musick for singing feasting dancing and drinking they have their portion in this life and they care for no other Now Musick is abused when it is 1 Excessive 2 Unseasonable 3 An incentive to Lust. 4 A promoter of Idolatry 1 Musick is sinful when
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
and filthy Songs to the corrupting both of themselves and others 4 When all sin all must look to suffer for sin When all sin then all loyns and all heads must be made bald National Sins bring National Judgements VVhen All the Old VVorld All Sodome All Ierusalem had corrupted their wayes then All must perish But of this before 5 In calamitous times we may and must expresse our inward sorrow by outward Vestures and Gestures When Gods hand lies heavie upon a people they must not be stupid and stoical but they must hear the Rod and who hath appointed it Micah 6.9 They must humble themselves under Gods mighty hand laying aside their costly attire and put themselves in mourning weeds It is not sufficient that we grieve inwardly for our sins and Gods Judgements upon us for sin but we must also expresse our sorrow by external signs David wept and put on Sackcloth Psal. 38.11 and so did Ier. ch 9.1 and Nehem. ch 1.4 Iob abhorred himself and repented in dust and ashes Iob 42.6 Caut. Yet a Caveat must be here entred we must not rest in bare external weeping or wearing of mournful Vestures but our outward humiliation must expresse our inward humiliation of the heart else hypocritical out-side service is odious to God Isa. 1.11 12 13. 66.3 Matthew 6.2 Luke 16.15 6 Sin is a bitter thing It is bitter in it self and brings forth bitter effects It brings bitter dayes and bitter calamities upon a people Sin like Sathan its Father makes large promises but sorry performances It promiseth pleasure but yeelds pain it promiseth liberty but brings men into prisons it promiseth peace but brings warre Take heed then of the deceitfulnesse of sin Heb. 3.13 7 When a Nation is ripe for ruine God will utterly destroy them His patience will no longer wait upon them but they and theirs shall perish in their iniquity and the end shall be a bitter day The wicked use to promise themselves light but they shall finde darknesse they promise themselves deliverance and joy but they shall finde bitternesse and sorrow even to the end of their dayes VERSE 11 12. Behold the days come saith the Lord God that I will send a famine in the Land not a famine of bread nor a thirst for water but of hearing the words of the Lord. And they shall wander from Sea to Sea and from the North even to the East they shall run to and fro to seek the Word of the Lord and shall not find it THe Prophet had before set forth those sad Calamities and external Miseries which should seize upon the ten Tribes be now proceeds and fore-tells them of farre greater evils which should come upon them viz. not a famine of bodily bread for of that he had spoken before Amos 4.6 but a Spiritual famine of the Word of God which should feed their souls to eternal life This is the Judgement of Judgements usually the last and sorest As the giving of Gods VVord to a People is the choysest Blessing so the taking of it away is the heaviest Curse as having all other Curses attending it It is a sign of Gods rejecting and reprobating of a people when he will not vouchsafe to speak unto them by his Ministers As it is a sign that God hath some people in that place to which hee sends his Messengers Acts 18.9 10 11. so their departure from a place and people is an evident sign of his displeasure against them Acts 13.46 Mat. 10.14.15 In this Verse we have 1. A note of Attention Behold q. d. I shall now tell you of a more direful and dreadful Judgement than ever and therefore it concerns you diligently to attend 2 Here is the Judgement threatned and that is a Famine which is amplified and illustrated by an Antithesis it is not an external corporal famine 't is not a famine of material bread but which is far worse 't is a spiritual famine a losse of heavenly food a want of the bread of life this famine should be so great that they should run from Sea to Sea and from one part of the Land to another and yet should not injoy it The Lord in great mercy had sent his Prophets amongst them to call them to repentance but they like ungrateful and rebellious sinners contemned Gods Ordinances prophaned his holy things and persecuted his Messengers till the wrath of the Lord broke forth and there was no remedy They loathed Gods Mannah and longed to be at their Garlick and Onions in Egypt again They were dead under lively Oracles and barren under fruitful means of grace and therefore the Lord was now resolved no longer to plow such Rocks nor sow such sands but since they would not serve him with gladness of heart in the abundance of all things therefore they should now be made to serve their enemies in the want of all things They that would not hear and obey the Prophets of God in their own Land should now be caâ—t out of all and be made to serve strange gods in a strange Land As God had before exalted them to Heaven in the use of means and given them many excellent Prophets that did fully and faithfully dispense his Word unto them so now their Prophets should be taken from them and they should have a spiritual famine and be made to know the price of Gods mercies by the wanting of them The word Famine implies two things 1. It sets forth the nature of Gods Word 't is the food of the soul. Look what bread and water is to the body that and much more is the Word of God unto the soul. 2. It imports the greatness of the judgement it should be a Famine not a famine of bread that is but a petty-judgement a flea-biting as nothing comparatively to this though the bodily famine simply considered in it self be one of Gods sore judgements as I have shewed before on Amos 4.6 yet that pincheth but the out-side the carkass and may bee sent in mercy to the soul but this famine of the Word is a spiritual judgement that destroies the soul and is a sign of Gods greatest wrath against a people and is usually accompanied with many other judgements 3. Here is the Author of this famine and that is God I will send or I will let it loose I have hitherto chained it up like a wilde beast that it might not hurt you but now it shall out amongst you and destroy you 4. Here is the time when this should be and that is suddenly The dayes come q. d. The time will come and is now at hand when your Sun shall set at noon and a spiritual famine shall surprise you 5. Here is the certainty of all this 'T is not man but the Lord that saith it who will fulfil every threatning upon the heads of these sinners OBSERVATIONS 1. The preaching of the Word is the spiritual food of the soul and therefore the want of it
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