we take no notice of it Hos. 7.9 God cries to us by his Judgements To day if yee will hear his voyce harden not your hearts while it is called to day make your peace with mee before the night of warre dearth and death surprize you God hath set forth a Third Edition of Warre he hath printed his Wrath in Capital letters his Spurs stick deep in our sides and our lashes are heard over all parts of Christendome and yet how little are we affected therewith and how careless are we to prepare to meet the Lord. With what a horrid stupidity are wee benummed the Plague of Lots Wife hath fallen upon us and we are turned into Stones and Pillars so that as our Saviour wept over Ierusalem so should we weep over England for its induration and not knowing the day of her Visitation There is a dark and dismal cloud of wrath hangs over our heads there is but one way left to prevent its falling on us and that is 1. Personal Repentance every one to amend one 2. Domestical Repentance every Family apart must humble themselves for their family sins Zach. 12.12 3. National Repentance when the Magistrate shall command the whole Nation to humble themselves for the crying sins and great provocations which have been daily committed in the midst of us Till this be done I shall never expect that truth or peace should abide long amongst us Let us then every one fall heartily to this work which must of necessity be done or else we are undone Luke 13.3 Ioh. 3.5 let us humble our selves and then God will raise us up Iob 22.29 Iam. 4.10 Let us weep now and we shall have joy when troubles come Iob 5.22 Hab. 3.16 Our sins are the Achans which have troubled our Israel our sins are the Ionahs which have raised these storms and tempests amongst us our sins are the Sheba's that have raised rebellion in the Land it is our malignant sins which have raised up against us malignant enemies let us then stone these Achans and our troubles will cease drown these Ionahs and our storms will over cut off the heads of these Sheba's and our troubles will end let us destroy our malignant sins and God will soon destroy our malignant enemies If men would but judge themselves they should not be judged of God 1 Cor. 11.31 Let us then set upon this Soul-inriching-work of Self-examination and Self-judging Let us arraign our selves and set our selves as in Gods presence before his bar Let us examine and take a view of our selves in the Glass of Gods Law and when wee have found out our corruptions let us with shame and sorrow confess them and spread them before the Lord to move him to shew pitty to us Let us judge our selves worthy to be destroyed for them humbly imploring pardon in the name and mediation of Jesus Christ. Doe but this soundly and sincerely and it will qualifie thee for mercies Temporal Spiritual and Eternal and give thee title and interest in many gracious Promises as Levit. 26.40 41 42. Prov. 28.13 1 Ioh. 1.9 The Lord is now upon his march against us it is time therefore for us to meet him with our Prayers and mollifie him with our Tears considering our own inability to grapple with him Can dust and ashes contend with the God of Heaven and Earth Can we with ten thousand Lusts meet the Lord with twenty thousand of Angels Can impotency vie with Omnipotency O no. 2 Consider we cannot run from God Psal. 139.7 Amos 9.2 3. we can goe no where from God but we must fall into his hands Let us therefore run from him to him Ab irato ad placitum from him as an angry God to him as a reconciled Father Bloud-letting is the cure of bleeding and to close with an enemy is the way to avoyd the blow 3 Consider If we goe not to meet God he will fetch us He will either fill our souls with terrours or else send outward afflictions to arrest us When Ioab would not come to Absolon he commands his field of Corn to bee fired and then Ioab arose and came 2 Sam. 14.30 31. Physicians sometimes to cure the Lethargy doe cast into a Feaver so doth God oft cure us of one evil by another If the Word cannot the Sword shall fetch us in or else doe that which is worse send us to Hell Let us then learn to prevent blows hearken to counsel and you may be safe else rods are prepared for the backs of fools Prov. 26.3 If we come not in of our selves let us expect some sad Messenger to fetch us therefore while the sea is calm and the weather fair let us set out to meet our God What the Lord said of Hezekiah is too true of England that he rendred not according to what he had received so we are much behind hand with God we receive much but we return little the Christian World is turned Bankrupt and God is now issuing forth Process to seize upon Body Goods and Life Hee cannot have what he would have he will therefore have what he should have He is now setting us as low as we have hitherto set his love Long-suffering is now at an end God will have all paid now or else Justice will set abroach our bloud O England then repent and prepare to meet thy God and to incourage us know that if wee will goe to meet God he will come to meet us he will meet our sorrow with his sense of it our Prayers with his presence and propitious answers and our tears with his handkerchief Nay he will meet us with embraces as the father of the Prodigal did his returning Son Luke 15.20 Let us then goe to him with humble acknowledgements in our mouthes and say to him Father we have sinned against Heaven and before thee we have abused thy Mercies despised thy Judgements despited thy Spirit and have not returned unto thee Let us thus in humility fall down at Gods feet and he will fall on our necks and embrace us in the armes of his love Seeing therefore God will doe thus unto us let us prepare our selves to meet our God See more concerning the necessity and excellency of Repentance in Master Perkins Mr. Dyke and Doct. Tho. Taylor their particular Treatises of Repentance Mr. Hookers Souls-preparation for Christ Mr. Bridge on Matth. 4.2 D. â—restons Iudas Repentance and Pauls conversion Mr. Fenners Danger of deferring Repent Many Treatises of Mr. Baxter about Conversion Mr. Swinnocks Key to Regeneration on Iohn 3.3 Binchius his Mellific Theolog. Loc. 19. P. 4. p. 90. Doct. Holdsworth on Hos. 14.2 Dyke on Conscience p. 49. and on the Sacrament p. 37. Taffin on Amendment p. 422. Mr. Baines Ser. Rev. 2.4 p. 17. Doct. Loves Ser. on Isa. 21.12 Doct. Burges his Fast Serm. on Jer. 4.14 Harsenet on Repentance Mr. Case his Morning Lectures in quarto p. 485. c. Reyner his Precepts for Practice p. 4 5.
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
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
Rod and the heavie Oxe by the Goad OBSERVATIONS 1 Famine is one Iudgement which God sends upon impenitent Sinners VVhen God is greatly incensed against a People then he sends the Famine which he calls one of his four sore Judgements Ezek. 14.21 it is an Arrow which he shoots against a People of his wrath Ezek. 5.16 The Lord can no sooner call for a Famine but like a faithful Servant it presently obeys 2 King 8.1 hee called for a Famine and it came upon the Land seven years Psal. 105.16 when it comes in extremity it is very sad hence it is called the terrible Famine Lam. 5.10 This will appear in seven particulars 1 It makes men unnatural and cruel even to their neerest Relations as Wife and Children Nature bindes a man to tender and pitty these yet in time of Famine we read of Mothers eating their own Children 2 King 6.28 29. Ier. 14.9 Lam. 4.10 this Curse the Lord threatens against disobedient ones Deut. 28.53.56.57 2 It is a lingring languishing death other Judgements cut men off suddenly but this consumes a man as it were peece-meal Lam. 4.9 They that are slain with the Sword are better than they that are slain with hunger Why so for these pine away for lack of sustenance 3 It makes men faint and feeble and so unfits men for the Service of God in their calling Gen. 47.13 they faint by reason of the famine Hence Bread is called the staffe stay and strength of our natures Levit. 26.26 Psal. 105.16 Isa. 3.1 Ezek. 4.16 take a Staffe from a weak man and he falls to the ground 4 It makes men howl and lament Hos. 7.14 Ioel 2.11 yea rage and be mad Isa. 8.21 5 Hunger burns like a fire which is a most terrible element it wasts the radical moysture Deut. 32.24 Ieremy describing the Famine in Ierusalem tells us that their face was black like a Coal and their skin was black like an Oven because of the terrible Famine Lam. 4.8 5.10 when the Calor nativus hath nothing to feed upon it consumes the Humidum radicale and so the man dyes 6 It brings Poverty with it now extream Poverty is a sore Judgement and puts men upon desperate attempts as robbing killing c. Prov. 6.30 30.8 9. it makes rich men poor and forceth them to sell their Land Catrel Goods Cloath c. Skin for skin and all that a man hath will he give for his life The Aegyptians sold all that they had to Ioseph for bread and when all was gone they sold themselves Gen. 47.18 7 It is usually attended with other Judgements as Sword and Plague such great Judgements seldome goe alone Ier. 14.15 16. 24.10 Ezek. 7.15 14.21 Let us then fly from sin which turns that God who is mercy and pitty it self into fire and fury and provokes him to send such terrible Judgements on his people Especially take heed of four sins 1 Intemperance Drunkenness and Gluttony bring the famine on a Land Abuse of plenty loseth plenty when men rise early to follow strong drink then their honourable men are famished Isa. 5.11 12 13. Ioel 1. 2 Covenant-breaking when there was a three years Famine in the dayes of David hee inquired of the Lord what was the ground of it the answer was that it was for Saul and for his bloudy house because he slew the Gibeonites contrary to Covenant confirmed by an oath Iosh. 9.7.15.18 2 Sam. 21.1 Ier. 34.17 18. 3 When men spend the strength which they receive from the Creature in the service of the Devil consuming them upon their lusts or in sacrificing to Idols as the Israelites did here they served Baal with the Corn and Wine which God had given them therefore God took it from them 4 Contempt of the Word the wayes and Worship of God God oft punisheth our abuse of Spiritual food with the want of Corporal They that hate his Messengers shall dye by the Famine Ier. 11.21 22. so when men preferre their own interests before Gods and can dwell themselves in seiled houses but the House of the Lord must lye wast this brings a Curse upon their Crops and Labours Hag. 1.6.9.10 2.17.18 19. 2 Since it is the Lord that sends cleanness and want of bread amongst us let us be patient under it let us be dumbe and silent because the Lord hath done it There is no evil in the City of this kind especially but the Lord is the Author and orderer of it it comes not by Accident but by Divine appointment it is the Lord that sends Famines to Cities and Kingdoms and the rather we should bee patient when we consider that our Famines are nothing to what our sins deserve 2 Nothing comparatively when we consider the seven years Famine in Aegypt when for five years together there was neither Earing nor Harvest Gen. 41.40 45.6 In the three years Siege of Samaria the people within did eat their own Children and fed upon Dung 2 King 6.25.28.29 an Asses head was sold for eighty peeces of Silver which is ten pound in our coyn and the fourth part of a Kab of Doves dung for five peeces of Silver now a Kab contained four pound and five ounces and the fourth part was thirteen ounces and for this they gave ten shillings and upward But no famine was like Ierusalems famine as wee may see in the Lamentations of Ieremy when the Children cried for bread and there was none to give them those that were cloathed in Scarlet embraced the Dung-hill their beautiful Nazarites were blacker than Coals and the pittiful Mothers became Butchers of their own Children As the Lord said to his people Goe to Shiloe so say I Go to Germany and to Rochel and consider what God hath done to them for their Sins there you shall see Doggs Cats and Rats sold in the Markets and men and women fighting for them There you shall see Women eating their own Children the living feeding upon the dead and digging up dead Corps out of their Graves that they might feed upon them Beggers coming to doors have been killed and eaten yea the skins of Horses Sheep and Oxen have been their food let us take heed lest Germanies Heresies Blasphemies Apostacies Drunkenness c. be found in England lest Germanies Plagues come hither also O let us be an obedient people let us not fight against God with his own blessings nor abuse his plenty to his dishonour but serve him with gladness of heart in the abundance of all things for it is Piety that breeds plenty Psa. 81.12 13. Isa. 1.19 if there bee but a sincere will and desire to obey we shall eate the good of the Land and in time of famine wee shall be fed Psal. 33.19 34.10 37.19 Iob 5.20 Prov. 10.3 Isa. 33.15 16. 2 Live by faith and then in an holy security at destruction and famine you may laugh Iob 5.22 Faith answereth all distrustful cares and feares as Abraham did
But why doth the Lord call upon his people to prepare themselves when their hearts were hardned and he tells us that the way of man is not in himself and that the preparation of the heart is his work and not ours Psal. 10.17 Besides he had decreed here to carry them into captivity and hee tells them as much and therefore all their repentance was but vain Ans. 1. The Lord had some elect and hidden ones both called and to be called amongst them and to these he principally speaks for all Gods commands are effectual in beleevers they are not an empty sound as they are in the ears of unbeleevers but there goes forth a power from god inableing them to obey if he command them to beleeve hee inables them so to doe If he command them to prepare to meet him by repentance there goes forth a power from him which inables them so to doe As when our Saviour commanded Lazarus to arise there went forth a power from him that raised him Moti movemus acti agimus when the will is regenerate and made pliable then it readily obeyes all Gods commands be they never so hard or harsh to flesh and bloud yet they can doe all things Evangelically through Christ that strengthens them God gives them his preventing assisting co-operating persevering grace Iob 11.13 14. 2 Such commands as these shew us our duty not our ability and must make us in the sense of our own inability prepare our selves to sue unto him for preparation 3 Such commands make the wicked more inexcusable who had power in Adam to obey all Gods commands but they in him have lost it and by their daily obstinacy and falling away from God and his wayes they have justified that grand Apostasie of our first Parents 4 The threatnings of God are not alwayes absolute and irrevocable but for the most part they are conditional and to be understood with this exception viz. except they repent and amend and this condition is sometimes expressed as Ier. 18.7 8. Ioel 2.13 14. and sometimes suppressed and concealed as Ionah 3.9 Yet forty dayes and Niniveh shall bee destroyed that is if they repented not So here though Israels case seemed desperate yet the Lord bids them turn and he would be propitious to them 5 Admit the Judgement be irrevocable and Gods people must notwithstanding their repentance bee Captives to the Assyrians yet their repentance had not been fruitless for they should have escaped eternal misery 2 In this Life the punishment of such Penitents is oft mitigated though not totally removed Hence we usually see that in times of publick Calamity it goeth best with the best men to them these are but fatherly Chastisements when to the wicked they are fore-runners of greater wrath A Ieremy Ezekiel Daniel may goe into Captivity but it is for good as the Lord said sometimes of his People I will send them into the Land of Caldea for good Ier. 24.5 such mourners shall be marked for Mercy when Judgement comes Ezek. 9.4 4 Here are the Persons to whom this Exhortation is applied and directed and that is to the ten Tribes who are often called by the name of Israel as being his off-spring 1 King 14.18 2 King 3.3 10.32 hee names them twice and ingeminates the title the better to awaken them and quicken their attention as also to shew his great affection to them as David named Absolon twice whom he loved So our Saviour speaking to Ierusalem doubles the title O Ierusalem Ierusalem Mat. 23.37 to awaken them to shew his tender love and compassion to them and to shew his anger against their sins he Pathetically cries out O Ierusalem Ierusalem which killest the Prophets c. q. d. Thou that hast been the place which God hath honoured with his special presence and chosen above all the places of the earth for his habitation to fix his name there art thou become a den of Devils and Murderers So the Lord here the better to rouze these Israelites out of their security and impenitency by an Epanodos doubles their name saying Thus will I doe to thee O Israel and because I will doe thus unto thee prepare to meet thy God O Israel 5 Since we are backward and averse to this duty of Returning he backs his Exhortation with a double Motive 1 The first is a drawing Motive taken from the consideration of Gods readiness to pardon Penitents Hee is thy God prepare to meet thy God hee is thine by Profession though thou hast walkt unanswerably to it And 2. he is Thy God in Covenant with thee and so ready to receive thee if thou wilt but truly turn to him The second is a driving Motive and is drawn from the consideration of Gods Almighty Power vers 13. who was now marching against them This power the better to awaken them he sets forth by six Royalties 1 He formeth the Mountains 2 Creates the Winds 3 Knows mens Thoughts 4 Maketh the Morning-darkness 5 Treads upon the high places of the Earth 6 He is the Lord of Hosts OBSERVATIONS 1 When lesser Iudgements will not mend a People God usually comes with greater When Blasting Mildew Famine Pestilence and Sword can doe no good then look for a Thus will I doe unto thee that is I will utterly destroy thee for remedies are in vain when the sore is so desperate So Isa. 1.5 Why should yee be smitten any more q. d. your case is desperate and incurable and therefore I will trouble my self no more with you but will now utterly destroy you And this is that which highly aggravates Englands Sin we have been long incorrigible under lesser Judgements and therefore what can we now expect but that the Lord should come with a Thus will I doe unto thee O England and because I will doe thus unto thee prepare to meet thy God O England 2 Obs. God will not stick to punish his owne people and that severely when they sin against him Where he bestowes the greatest Priviledges there he inflicts the greatest Judgements He is sharper with them than with Heathens because they are nearer to him and so their sins doe more dishonour him The sins of a David doe more dishonour God than the sins of many uncircumcised Philistims God will be sanctified of all his nigh ones Levit. 10.2 He dwells amongst his people and cannot endure their provocations We can endure dung in our fields but not in our houses we can bear with briars and thorns in the Wilderness which we cannot endure in our inclosed Gardens Such sin against great light and great love and therefore will bee surely and sharply punisht for their iniquity Amos 3.2 as wee see in Eli David Hezekiah Zachariah Ierusalem Esa. 22.1 Dan. 9.12 3 Obs. Ministers must apply the Word unto their people Thus will I doe to thee O Israel This is the only way to convince and convert men what is spoken in general to all few will
Psal. 34.4 Matth. 7.7 It implies also an obeying his Commands 2 Chron. 14.4 and seeking his face and favour at all times Psal. 27.10 Isa. 55.6 These are those things above which we are commanded to seek Colos. 3.1 Thus we see what a Magazine of matter is comprehended in this little Precept Seek yee me Obj. This command to seek God say Papists and Arminians implyes that we have Free-will of our selves to seek him and turn to him else why doth the Lord command us so to doe if we had no power to doe it Ans. It doth not follow that because the Lord commands us to seek him therefore we have power of our selves to doe it For 1 These commands shew us our duty but not our ability they shew what we ought to be but not what we are 2 Yet these Exhortations are not in vain for the Lord makes them effectual in the hearts of his people what he bids them doe he enables them in some measure to doe 3 The Lord had a remnant of his Elect mingled amongst this heap of chaff and their wills being changed and made conformable to Gods will are willing and ready to seek and serve him 4 Hereby the wicked are made more inexcusable and their malice and obstinacy made more apparent to the world since they stand out against so many invitations to come in Against Free-will see Davenants Determ Q. 9. p. 45. D. Sibbs Concio ad clerum p. 69. Laurent in Apoc. 2.5 p. 125. Camero Theses de Grat. Lib. arb p. 273. ad 296. Paraeus contra Bellar. Tom. 1. Totaliter Alting Loc. com P. 2. p. 460. Hornbec contra Socin l. 3. c. 5. p. 611. Brochmand Cas. Cons. de homine primo cap. 1. p. 134. folio Walaeus Loâ—â— com P. 1. p. 16. p. 437. Mr. Burgess against Orig. sin l. 2. ch 4. p. 289. Rolloc in Rom. 8. p. 152 c. Dr. Arrowsmith on John 1.13 p. 189. 198 Mr. Case Morn Lect. quarto p. 207. 5 Here is a promise to incourage them to seek the Lord drawn ab utili from the benefit they should reap thereby Yee shall live or live yee the Imperative Mood is put for the Future tense by an usual Hebraism Prov. 3.4 4.4 to shew the certainty of a thing as here Seek the Lord and live that is yee shall certainly live You shall have a Natural Life You shall have a Spiritual Life You shall have a Eternal Life 1 If you seek the Lord and return to him you shall have your Natural life prolonged whereas you are in danger of dying by the hand of the Assyrian yet doe but return to me unfeignedly and you shall experimentally find that your lives shall be given you for a prey at least yee shall not be utterly destroyed but instead of Warre you shall have peace and prosperity in your borders This seems to be the most genuine sense of this place though we may not exclude the other for it is a known Rule that it is safe taking the words in the largest sense if neither matter phrase nor scope hinder for in the fore-going verse the Lord tells them what slaughter he would make amongst them therefore he bids them here returne and live Yet we may not solely confine it to a Natural life because it is a Legal promise and they usually doe comprehend Spiritual mercies in them The Hebrews frequently under the name of Life doe comprehend all manner of prosperity and felicity both Temporal Spiritual and Eternal Deut. 4.1 5. ult Psal. 34.12 133.8 Prov. 4.4 Ezek. 18.9 The like expression we use at this day at the Inauguration of Kings when we cry Vivat Rex let the King live that is all health prosperity and happiness attend him 2 You shall live a spiritual life of Grace here your souls shall enjoy communion with God they shall live to him here and at last shall live with him for ever for Grace is the suburbs of glory 3 You shall live eternally Ezek. 18.17 ult Obj. But had not the Lord decreed the destruction of this people how then doth he bid them return and live A. Such threatnings of Temporal Judgements are not alwayes absolute but conditional viz. if they repent not I will destroy them and though this condition be not alwayes exprest yet it is understood as appears by that notable place Ier. 18.7 8 9 10. so that when people repent of their sin God will repent of the punishment and stay the execution of the sentence which he had denounced against them as he did by the Ninivites The changes is in us and not in God OBSERVATIONS 1 Such as seek God rightly shall live assuredly I say such as seek God rightly which cuts off many pretenders to religion who seem to seek and serve the Lord but it is feignedly and hypocritically they halt between God and Baal between Christ and Belial like Agrippa they are almost but not altogether Christians they have a name to live but they are dead indeed 2 Others seek for the living amongst the dead They seek the Lord amongst the traditions and customs of men Such mens religion is vain Mat. 15.9 Amos 5.5 3 Others seek but it is too late like Esau that never cries till he had lost the Blessing So those Luke 13.24 25. 4 Others instead of seeking the Lord sit all the day idle they forget the Lord days without number he is not in any of their thoughts Ier. 2.32 It is not the somnolent but the violent that get heaven Mat. 11.12 where then will those Idle Atheistical Seekers of our time appear who are meer Scepticks in religion that question every thing but beleeve and practice nothing some of them have been Professors this forty years yet now they are to seek their religion These men have laid good foundations the while that are going out of the world before they know how to live in the world when the Lord hath so clearly shewed us what he requires of us Micah 6.8 what madness is it to be still running after New Lights which are no Lights for directions 5 Others instead of seeking God they persecute those that doe sincerely seek him like the Scribes and Pharisees that would neither follow Christ themselves nor suffer others so to doe Stripes are prepared for scorners and such mockers shall have their bonds made strong Isa. 28.22 6 Others seek but it is amiss for they seek riches honour pleasures instead of God and things above Those three are the Worlds Trinity they are the grand 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of our times David tells us there be many of this stamp Psal. 4.6 Many say who will shew us goods Paul goes further and tells us All men seek their owne ease wealth ends and respects that is All comparatively they are but few that seek the things of Christ Phil. 2.21 Q. Since there are so many Seekers and so few good ones how must I seek
to sweep both the workmen and their work out of the Church of God These are a meer Noyse a Voyce and nothing else they draw nigh to God with their lips scarce that when their hearts are farre from him yet this is the greatest part of their Worship as Gualter hath well observed Ringing of Bells and roaring of Organs is a great part of Papists Divine Service It is the musick of the Heart and not of the Tongue that God delights in it is this which makes us like the Angels in Heaven when in our degree we praise that God on earth which the Angels continually adore and praise in heaven We should therefore be much in this duty of praising God for though the Ceremony be vanisht yet the substance abides still Away then with that Histrionical and confused chaunting which even the Learned and wiser sort of Papists have condemned as Aquinas Alredus an Abbot Cajetan and others as I have proved at large on Amos 6.5 At present hear what A Lapide the Jesuit sayes against those Qui inconditis confusis vocibus tumultuarie boant ululant Videant cantatores ne totam Psallendi devotionem collocent in voce câ—nora in subtilitate modulandi in agilitate tonos minuendi c. Dum instar avium minuriunt ut curiosorum aures titillent ad se rapiant ne aâ—diant a Deo Aufer a me tumultum canticorum tuorum VERSE 24. But let judgement run down as waters and righteousness as a mighty stream WEE have seen before what God did not require of this People and that was Sacrifices without faith and obedience 2. Wee are come to that which hee did require of them viz. an active lively faith shewing it self in justice and righteousness towards our neighbour so that if they should say Since God rejects our Services and Ceremonies what would he have us doe why the Prophet answers He hath shewed thee O man what is pleasing to him and what he desireth of thee viz. to doe justly to love mercy and to walk humbly with thy God Interpreters vary about the sense of the words 1. The Rabbins and those that follow them make it a commâ—â—atâ—on of Gods Judgements against Israel for their sins they read it thus And judgement shall run down or be revealed as waters q. d. Though you abound with Ceremonies and Sacrifices and think to shroud your selves under their shadow yet I will cause my Judgements to break in upon you like waters in abundance and my righteous vengeance as a mighty stream shall bear down all before it because of your Idolatry and Hypocrisie 2 But the words are properly an exhortation to amendment of life this people had been grosly guilty of injustice and unrighteousness and therefore God calls upon them now to break off their unrighteousness and to give themselves up to equity and righteousness that their repentance might be as eminent as ever their sin had been Let Judgement therefore run down or rouâ— down like waters i. e. be alwayes ready to doe Justice and Judgement let it abound and extend it self to all doe not suppress it as formerly you have done Amos 4.1 5.7 12. but let it run fully and freely to every one that hath need content not your selves with a drop or two but gâ—â— rivers of righteousness which may abundantly refresh all the opprest and needy of the Land so much the phrase imports as you may see Isa. 48.18 O that thou hadst harkened to my Commandements then had thy peace been as a river and thy righteousness as the waves of the Sea q. d. Hadst thou obeyed my commands then had thy peace been as a river that abides and runs continually and thy righteousness i. e. the fruits of thy righteousness viz. thy prosperity and happiness should have been as the waves of the sea which are abundant and perpetual This sense is most genuine and agrees best with the contexture and thread of the discourse the former sense is Rabbinical and wrackt 3 Others distinguish between judgement and righteousness thus 1 By Iudgement they understand a faithful and impartial execution of justice 2 Under Righteousness they comprehend all the duties of the first and second Table relating both to God and man So the word righteousness is sometimes used in Scripture as Rom. 6.18 Ephes. 6.14 But with submission to better judgements I conceive that Judgement and Righteousness here are Synonima's signifying one and the same thing and that the latter clause is exegetical and illustrates the former as it doth frequently in the Scripture Let Iudgement run down as waters what is that why let righteousness run down as a mighty stream i. e. let nothing hinder you from a constant and vigorous execution of Justice and Equity and this execution of Justice is oft called Righteousness Psal. 72.2 Acts 17.31 OBSERVATIONS 1 God delights in Iustice and Righteousness more than in Sacrifices I hate your Sacrifices I abhor your feasts saith God but let judgement run down as waters it is that I delight in As obedience is better than Sacrifice and Mercy than Burnt offerings Hos. 6.6 so Justice and Equity which is one branch of our obedience is better than Sacrifice of the two God had rather have Justice without a Sacrifice than Sacrifice without Justice and therefore saith God Away with your songs and sacrifices give me righteousness and obedience It is not thousands of Rams nor rivers of Oyl but doing justly which God requires of us Micah 6.8 so Isa. 1.17 Learn to doe well seek â—udgement releeve the oppressed judge the fatherless plead for the widow without this all our religion is vain Let men profess Angelical Sanctity yet if they doe not what is just and righteous all is but hypocrisie Iames 1. ult 2 Obs. Rulers must abound in judgement and righteousnes They must not only doe an act or two of righteousness for one act doth not denominate but they must be rivers always running with righteousness This elegant Metaphor of a River may give us some hints how Justice should be executed Viz. 1 Openly 2 Fully 3 Freely 4 Universally 5 Constantly 6 Zealously 1 Iudgement must be executed openly that all may see the equity of the sentence Rivers run openly who so will may see them So Courts of Justice should be open hence the Judges of old sate in the Gates where all might see and hear what they did 2 Fully Justice must run with a plentiful and an abundant stream They must not confine Justice nor imprison it but as occasion requires they must abundantly dispense and disperse it abroad They must not content themselves with a few drops or acts of Justice but it must run down with a mighty stream Goodness is of a diffusive nature now Justice is a singular good and therefore should be communicated to all 3 Freely the river offers it self freely to all who ever is athirst may drink of it freely Men
this 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
Bethel whither come a great confluence of people and where Civil affairs and matters of State are debated and therefore it is not safe nor seemly for thy rude rusticity which knowes no Royalty to abide there The King hath Chaplaines enough of his owne that are compleat Courtiers to preach before him he needs no such rustical Prophets and blunt Anti-Courtiers as thou art he hath Natives enough but thou art a Stranger and comest from another Country Hee hath Prelates and Priests of eminent parts every way accomplisht for the work whereas thou art a poor obscure Prophet that camest ab hara non ab ara from the Herds not from the Schools and so art altogether unfit for the Court Wouldest thou but Prophesie smooth and pleasant things thou mightest abide here still but thou art so rough and rugged so plain and down-right that our Courtiers ears cannot abide thy words so that there is no staying for thee here but with abundance of danger Thus this grand Impostor would have frighted the true Prophet from his duty that so hee might keep up the reputation of his Idolatrous Priests at Bethel who for filthy Lucre that they might rob the true Prophets of their Tythes and Offerings did by their preaching foment both Rebellion in the State and Schism in the Church for the Sanctuary at Bethel robbed the Temple at Ierusalem OBSERVATIONS 1 Wicked men doe their utmost to silence faithful Ministers They prohibit them Preaching Prophesie not The like complaint we have Amos 2.12 Micha 2.6 they say to the Prophets Prophesie not they silence them that they may sin without controul and goe to Hell without any hindrance Thus the Rulers of the Iewes forbid Peter and Iohn to preach any more in the name of Jesus Acts 4 17 18. 5.40 what is this but to fight against God and to countermand his commands he bids his Amoses preach the Amaziahs of the World say no. Did ever any man thus harden himself against God and prosper if he that with-holds Corn from the people him shall the people curse Prov. 11.26 what a sad curse will light upon those that with-hold Spiritual corn from them and deprive them of their faithful Pastors which are the light of the World the Guides the Fathers the Physitians the Pillars of the Church such as forbid men to Preach please neither God nor man 1. Thes. 2.15 16. Herod was a wicked man yet this was his sinning sin and is said to surmount all the rest that he put Iohn in Prison Luke 3.20 he added this above all that he shut up John in prison and see what befell Amaziah here for opposing Amos ver ult Obj. But the Minister denounceth Iudgements against us which we cannot bear A. Let him preach Mercies or Menaces if God have sent him we may not silence him but must thankfully receive Threatnings as well as Promises Judgements as well as Mercies they are both necessary for us 2 The great ones of the world cannot brook plain Preachers These Gallants look upon such blunt and bold Amoses as a pack of Fanaticks a company of rude indiscreet Persons that dare venture to reprove such as them for their sins God calls his Ministers Salt Matth. 5.13 but these would have them Honey to preach only pleasing and humerous things unto them Such were those Isa. 30.10 They say to the Seers see not and to the Prophets Prophesie not unto us right things speak unto us smooth things Prophesie deceits Great men many times have great corruptions which they cannot endure should be touched their tender ears cannot away with sound Doctrine they must have smooth and pleasant things or nothing Courtiers love Verba byssina soft and silken words Though we approve of Prudence in Preaching before great ones yet flattery we abhor We may not betray the truth to please men we are sent to profit not to please to edifie the heart not to gratifie the ear Had Amos preached high-flowen Notions or Doctrine without application he might have been a Priest for Bethel he might preach in generals but he must not Prophesie of Gods Judgements against them Prophesie not Men can bear with Physitians and suffer them to tell them of the Diseases of their Bodies and the Lawyer to tell them of the flawes in their estates only the Minister who is for the Soul he must not speak a word Prophesie not whereas great men have most need of faithful Prophets because they are encompassed with so many flatterers 3 Wicked men put fair names upon foul places and practices Bethel here was become Beth-aven yet they call it a Sanctuary when indeed it was the Devils Brothel-house polluted with viâ—e Idolatry and iniquity So Papists put fine titles upon their foul wares to vent them the better The Pope calls himself the Servant of the Servants of God yet makes himself King of Kings and is a profest enemy to Gods Servants The Quakers call themselves the Saints of the most high when they are profest enemies to God his Worship wayes c. The Arminians seeme to magnifie Free-grace as much as any of the Orthodox but descend to particulars and their errours will soon appear It is often professed by Arminius saith a Reverend Divine that he attributes as much to Grace as any other that there is nothing said by others concerning the efficacy of Grace which is not also affirmed by himself yea that he acknowledgeth whatsoever may be thought or imagined for the opening and setting forth of the power of grace and that he is mis-reported by those that render him injurious to the grace of God and one that attributes too much to Free-wil We find in Augustine that Pelagius professeth as much concerning himself and yet in the meane time this is true that if Arminius his Opinion stand good all this efficacy of grace which he so magnifies and amplifies in words depends on the will of man in regard that by vertue of its native liberty it may receive or reject this grace use it or not use it render it effectual or vain c. Thus he VER 14 15. Then answered Amos and said to Amaziah I was no Prophet neither was I a Prophets Son but I was an Herd-man and a gatherer of Sycomore fruit And the Lord took mee as I followed the flock and the Lord said unto me Goe Prophesie unto my people Israel WEE have seen Amaziahs design by force and fraud to suppress Amos we are now come to Amos his Answer which consists of two parts 1 An Apology for what he did grounded upon Gods extraordinary calling him to the work 2. His Prophesie which is two-fold 1 Particular containing those particular Judgements which should befall Amaziah His Wife His Children 2 General containing the utter destruction of Israel vers ult In these two Verses we have Amos his answer wherein he constantly and couragiously maintaines what he had done and is so farre from desisting or forsaking of his Station