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
should wee bee constant in Gods way and not bee like Planets or wandring Stars carried to and fro with every wind of doctrine Iude 13. 4 They have great Influence upon the creature though not so great as judicial Astrologers would make the world beleeve 5 Obs. Rain is the gift of God It is hee that calls for the waters of the Sea by whose vapours the clouds and rain are made and poureth them out upon the earth Iob 5.10 But of this at large on Amos 4.7 and 9.6 5 Obs. That second causes must lead us to the first cause of all The Prophet here describing the Physical original of the rain and shewing that the waters of the Sea were the material cause of it and the Sun the instrumental cause to draw up those vapours yet hee tells us that God is the efficient cause of all it is hee that calls for the waters of the Sea and unless hee move the other can do nothing Nil si prima vetat causa secunda valet Many talk of nature and study nature so long till they forget the God of nature and pore so much upon the creature that they forget their Creator 6 The consideration of Gods Omnipotency should humble us This is the reason why the Prophet so much insists on this point Amos 4. ult and 9.6 VERSE 9. That strengtheneth the spoiled against the strong so that the spoyled shall come against the Fortress THe Prophet having set forth Gods Omnipotency in the works of Creation comes now to clear it further by his works of Gubernation and Providence hee can with ease strengthen the weak and destroy the strong there is nothing too hard for him In this verse wee have a Prolepsis or preventing of an objection whereas the Israelites might say Wee dwell in Samaria a strong fortified City that hath stood it out many a time successfully against its enemies wee have likewise a potent and successful King Ieroboam the second and therefore it is not for us to fear To this the Prophet answers that they had no reason to trust in these creature-coâ—fidences for the Lord could easily raise up the Assyrian who should spoil both them and their Kingdome Object If hee do come wee will flye to our strong Holds and Fortresses Answ. And I will send the Destroyer saith the Lord against the Fortress There is no power nor policy against the Lord all Forts and Fortifications are but vain if hee be our enemy God can send mighty Adversaries against us who shall destroy our Forts and us in them In the words wee have 1 A Position or Proposition God strengtheneth the spoyled against the strong 2 An Inference Therefore the spoyled shall come against the Fortress and take it The vulgar Latine and all the Popish gang that leave the Original and follow the Latine Translation render it subridet vastatorem God laughs at the destruction of wicked men But the word signifies to corroborate and strengthen and not to laugh or smile Others conceive that the Lord here threatens that if they did not seek him but would trust in their strength and creature-confidences and still went on to conremn his warnings he would send some weak spoyled contemptible enemy and strengthen him with the spoyl which hee should get so that hee should destroy them for hee gives victory to whom hee pleaseth and can make the weak to prevail against the mighty and therefore Israel ought to stand in awe of him and sue unto him for mercy This way the Chaldee Paraphrase goes But the Original favours the Geneva Translation which runs thus Hee strengtheneth the destroyer against the mighty and the destroyer shall come against the Fortress The original word Shod which our Translation renders spoyled is usually rendred a Destroyer a Waster a Spoyler a Plunderer Isa. 16.4 Let mine out-casts dwell with thee Moab be thou a covert to them from Shod the spoyler for the Extortioner is at an end the spoyler ceaseth and substantively it is put for devastation waste and spoyl Isa. 22.4 and 59.7 Hos. 7.13 So that wee may take the words either generally that the Lord is hee that strengtheneth the Destroyer against the Mighty when they sin against him and provoke him Or particularly as spoken to Israel it is the Lord that strengthens the Assyrian who is called the Spoyler by way of eminency against these Idolatrous Israelites who thought themselves strong and mighty And the Lord will bring him against the Fortress that is against the fortified City of Samaria and the other Cities and Towns depending on it Isa. 17.3 q. d. You think your selves safe and well because you are armed and fortified and therefore you sleight my Threatnings and promise your selves peace and think that none shall bring you down not once considering that you have to do with God and not with man who can strengthen the weak against the strong and hath many Destroyers at hand ready to execute his vengeance upon a rebellious people OBSERVATIONS 1 If wee take the words according to our Translation the Observation is That God can strengthen the weak and make them overcome the strong It is hee that strengthens one and enfeebles another Ezek. 30.24 and can make wounded men to subdue his enemies Ier. 37.10 He can make one Abraham with his family to conquer four Kings Gen 14.9.18 he can make a Ioshua to slay Amalakites destroy Midianites and subdue Canaanites Num. 31.7 We should not then kiss our own hands or sacrifice to our own nets but ascribe the praise of all our victories to the Lord who strengthens the wasted and the spoyled against the spoyler and can make Iacob a worm to thresh mighty Mountains Isa. 41.14 15. so Iosh. 6.5 15. 1 Cor. 2.27 Ier. 31.22 2 No Forts nor Fortifications can preserve a sinful people from destruction Though they should build walls as high as heaven and dig ditches as deep as hell yet if sin bee within all Fortifications without are vain as I have shewed at large elsewhere VERSE 10. They hate him that rebuketh in the gate and they abhor him that speaketh uprightly THere are two great impediments that keep men from Repentance The one is a low conceit of God The other is an high conceit of themselves The first the Prophet removed Verse 8.9 by setting before them the glorious Majesty of God The second hee comes to remove in this and the following verses by setting before them their sin and misery that so if possible hee might fit them for mercy In this Verse wee have a second sin and cause of Israels ruine and that is obstinacy and hating of reproof This was their sinning sin which helpt to ruine them with a witness the Lord in great mercy sent Physitians to them but they abused them and like frantick Patients threw the physick to the walls they hated to bee reformed and cast Gods words behinde them The words admit of some difficulty The question
the first and second year that they were in the wilderness yet after they did not so ordinarily and so frequently as when they came to Canaan for in the wilderness they lived in want and had not that plenty of Sheep and Oxen as they had when they came into Canaan They had scarce any flesh to eat much less to sacrifice therefore the Lord fed them with Mannah and Quails Besides they were in a fleeting condition and so unfit for sacrificing or for circumcision and therefore 't was omitted in the wilderness for a time They were not settled nor fixed but as the Tabernacle removed so they removed and till they came to fix and settle they could not so wel sacrifice 2 The Answer lyes most genuinely in that little Emphatical word Mee Have yee offered sacrifice to mee q. d. 'T is true I grant you have offered sacrifice saith the Lord but 't was to your Idols and to Devils Deut. 32.16 17. and not to mee both you and your Fathers worshipped Calves and Creatures and the host of Heaven as in the next verse and not mee and therefore I will punish you as I did them Ezek. 20.15 16 18 21. Isa. 43.22 23 24. 'T is true they thought they worshipped God and did him good service but since they kept not to the Rule but worshipped the Lord according to their own inventions with rotten hearts and unhallowed lives therefore the Lord disowns all that they did and tells us that they did not sacrifice to him at all Quest. 4. How is it said that for forty years space in the wilderness they did not sacrifice whereas 't is apparent that the two first years at least they did offer sacrifice The Answer is easie 'T is usual in Scripture for roundness of number though some few years may be under or over to name a full and compleat number as here forty years for thirty eight that is not forty precisely but well nigh forty So Abimelech is said to kill his seventy Brethren when he killed but sixty nine for Iotham escaped Iudg. 9.5 So the seventy two Disciples are called the seventy So Gen. 42.13 it is said Thy servants are twelve brethren yet in the same verse it is said one is not By the like Synecdoche they are called twelve Apostles when one was wanting 1 Cor. 15.5 So the Lord threatned to punish Israel forty years in the wilderness whereas they were not punisht forty years compleat for the punishment began to be inflicted on them about the second year of their departure out of Egypt as appears by comparing Numb 1.1 with 14.33 and 32.13 See more Deut. 29.5 Iudg. 20.46 2 Sam. 5.5 OBSERVATIONS 1. Teaching by Questions and Interrogations is very Emphatical and lively Have yee offered sacrifice to mee did yee serve mee or rather did yee not serve your selves in the wilderness The Scripture abounds with such Questions Adam where art thou Gen. 3.9 So said Christ How readest thou what think you Mat. 18.12 and 21.28 Luke 7.42 James 4.5 This quickens and awakens men it makes them heed things better and consider what to answer Be not then offended when Gods Ministers ransack thy soul and question and quicken thee out of thy Lethargy and deep security 2. God bears long with sinners Forty years he was grieved with Israel in the wilderness He bore with those ten Tribes well nigh three hundred years before he destroyed them He bore with the old world a hundred and twenty years He bore with the Amorites four hundred years 'T is one of his Royal Attributes that he is a God of infinite Patience and Long-suffering Exod. 34.6 Psal. 103.8 Ionah 4.2 We have all daily experience of this his goodness to us 3. To sin against mercy aggravates sin For this people to sin against God in the wilderness where he led them and fed them miraculously and upheld them in the midst of so many dangers doth greatly heighten their sin 4. Long continuance in sin is very displeasing unto God Hence the Lord so often mentions this forty years obstinacy of Israel as that which exceedingly offended and grieved him Numb 32.13 Psal. 95.11 Act. 7.42 13.18 This made the Lord to complain of Ierusalem Jer. 13. ult Oh Ierusalem wilt thou not bee made clean when shall it once bee He denounceth a woe against them for their hypocritical dallying and delaying Woe unto thee wilt thou not be made clean 't is not canst thou not but wilt thou not They were wilfully impenitent 't is this rebellious will of men that destroyes them Psal. 78.10 Isa. 30.9 15. 42.24 Ier. 5.3 6.16 8.5 44.17 Zach. 7.11 Rom. 8.7 Obj. Wee will turn Answ. You do but dissemble saith God with mee When shall it once bee what not after so many wooings and warnings what not after so many years purifying Sermons nor so many melting mercies nor so many awakening judgements nor after so many Sabbaths and Sacraments fasts and feasts will nothing cleanse thee from thy old abominations Oh when shall it once be This obstinate persevering and continuing in sin makes the Lord so oft to upbraid men with it as that which will be their bane Exod. 16.28 Neh. 9.30 Psal. 78.40 Luk. 13.44 5. Children that imitate their Fore-fathers in sin shall bee like them in punishment God will visit the sins of the Fathers upon those children that tread in their steps Exod. 20.5 Hence the Lord so oft forbids us to follow sinful Fore-fathers Psal. 78.5 6 8. Ezek. 20.18 Zech. 1.4 And Stephen aggravates the sins of the Israelites saying That as your Fathers did so do yee Act. 7.51 6. Idolatrous Hypocritical service is no service Have ye offered Sacrifice to mee saith the Lord to those Hypocrites no you have not served mee at all 1. Since you do not worship mee according to Rule but accordâ—ng to your own inventions I abhor it and account it as null 2. Your hearts are rotten what the heart doth not God accounts as not done Isa. 43.22 23 24. Though they abounded with sacrifices yet God saith there They brought him none viz. in sincerity As knowledge without practice is no knowledge 1 Sam. 2.12 so duties not practised are no duties in Gods esteem 3. They served not God alone but served him and their Idols too and therefore God disowns all they did as not done to him for he will be served truly and totally without halting or halving 1 King 18.21 2 King 17.33 Ezek. 20.30 Zeph. 1.5 VERSE 26. But yee have born the Tabernacle of your Moloch and Chiun your Images the star of your god which yee made to your selves THese Hypocrites were ever and anon boasting of their Sacrifices to them the Prophet in the person of the Lord here further answers and tels them it is true Your fore-fathers made a shew of serving me carrying my Tabernacle and all things belonging to it in the Wilderness but their hearts were set
sin yet mourn withall for the hardness of mens hearts so did our Saviour Mar. 3.5 so Lot reproved the Sodomites yet calls them brethren Gen. 19.7 and Moses in his zeal was angry at the people for their Idolatry yet prayes for them Psal. 106. So Amos here sharply inveighs against the sins of this People yet takes up a Lamentation for them Amos 5.1 and here intercedes for them Our zeal must be mixt with love though we may and must sometimes reprove men sharply Titus 1.13 yet must we not forbear praying for them 1 Sam. 12.23 so did the Vinitor intercede for the barren Fig-tree Luke 13.6 7 8 9. every Minister must be Adamas magnes he must harden his face like a flint and have browes of brass to oppose the wicked yet must he withall be a Load-stone by his amiable tender and compassionate carriage to win them to Christ lying in the breach for them and running hazards to save them from destruction Ezek. 22.30 3 As it is the duty of all the godly so especially of Gods Ministers to sympathize with Gods People in their misery and to intercede for them at the Throne of grace We must not only preach but also pray for our people as it is their duty to pray for us 2 Thes. 3.2 3. so it is our duty to pray for them especially in their troubles it is both commanded Joel 1.13 2.17 Ephes. 6.18 and commended to us by the examples of the Saints Abraham intercedes for Sodom Moses for Israel Exod. 32.31 32. Ieremy for the Iewes Jer. 18.20 yea so zealous was he in praying for them that the Lord is faine to bid him hold Ier. 7.16 How earnestly did Paul pray for the Iewes though they were his deadly enemies Rom. 10.1 Phil. 1.4 9. Colos. 1.3 9. 1 Thes. 1.2 As Natural fathers so Spiritual ones in a spiritual sense should lay up a stock of prayers for their People Thus the living are commanded to pray for the living Iam. 5.16 but we have neither Precept nor President of any that ever prayed for the dead now whatsoever is not of faith is sin but such Prayers have no foundation in the Word of God therefore they cannot be of faith Such prayers doe neither avayl the Saints in Heaven nor the Damned in Hell because both have an irrecoverable doome past upon them as is fully proved by a Learned Pen. 4 Our Prayers must be Argumentative Prayers We must stirre up our selves that we may lay hold on God using Arguments to move the Lord to pitty us So doth Amos here and so did Abraham Gen. 18.2 3 c. and Iacob Gen. 32.11 12. and Moses Exod. 32.11 12 13. Ezra 9.9 Neh. 9. Dan. 9. David Psal. 79.6 7. 88.9 to 13. 90.13 14. 130.3 4. especially we should press the Covenant so doth Amos here and David Psal. 74.20 5 In our Prayers we must plead mercy and not merit The Prophet here beggs for pardon and forgiveness because they were low so doth David Psal. 79 8 9. our Merit is Gods Mercy it must needs be so since all our righteousness is as filthy raggs Hence Nehemiah when he had done great things for God yet being conscious to himself of many infirmities he beseecheth the Lord to spare him according to the greatness of his mercy Neh. 13.22 So Daniel a man highly beloved yet beggs for mercy and for pardon Dan. 9.18 23. 6 VVe must be earnest with God for the pardon of our sin So is the Prophet here O Lord I beseech thee pardon the sin of this People He knew right well that sin was the cause of all their sorrow and when this peccant humour was once removed the effect would cease and therefore the Church prayes Take away our iniquity and receive us graciously Hos. 14.2 the godly can bear any suffering but not sin When the Plague lay upon the people David cries Take away the sin of thy Servant and then the Plague will cease 7 Gods owne people by profession may be brought to a very low condition both in Temporals and Spirituals So it was with Israel here which made the Prophet question By whom shall he arise He was brought so low that thee could neither raise himself neither was there any other that could help him up their strength was so exhausted that there was no visible effectual means of their restauration We may say of all Creature-comforts as Iob said of Wisdome Iob 28.12 13 14. Where shall Wisedome be found the Earth saith it is not in me and the Depth saith it is not in me c. so where shall ayd in troublous times be found The Earth saith It is not in me Friends say It is not in us and Riches say It is not in us c. It is only to be found in the Almighty we are never so little or low but he can help us there is nothing too high or too hard for him though Salvation be not in our Hills yet it is in Gods hand Ier. 3.23 he is the Lord of Hosts and hath all power at command and therefore the Prophet betakes himself to his Prayers as his best refuge O Lord I beseech thee spare thy people This is one reason why the Lord lets things run to extremity that he may drive us to our Prayers as we may see in Hesters case Now if ever we would raise a Land out of the duâ—t 1 We must raise our Prayers be servent in them it is none but wrastling Iacobs that shall become prevailing Israels Hos. 12.4 2 Raise your Faith this layes hold on God and ingageth him in the Quarrel whilst Creatures oppose Creatures they may make some resistance but when Omnipotency comes against impotency there is no abiding See what great things faith hath done Heb. 11. 3 Raise your Holiness grow therein be holy in all manner of conversation God never yet destroyed an holy obedient people such holy ones are the glory of a Land and upon all this glory there shall be a defence Isa. 4.5 VERSE 3. The Lord repented for this It shall not be saith the Lord. HEre we have the success and good effect of the Prophets Prayer he prayes in faith and is heard the Lord holds his hand and saith it shall not be so willing is the Lord to be intreated for to spare his Church and People The Lord repented for this He changed not his eternal Decree but suspended the full and final execution of it according to his eternal Decree When God is said to repent it is an usual Anthropopathy and speaking after the manner of men according to our capacity Gen. 6.6 Exod. 32.14 Ier. 26.19 for God is not as man that he should repent 1 Sam. 15.29 and therefore it is added exegetically This shall not be it was no change in God but only a stopping of the execution of the Judgement threatned according to Gods Decree such threatnings being conditional as I have
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
this before Amos 4. ult Obs. 7. VERSE 7. Are ye not as children of the Ethiopian to me O ye children of Israel saith the Lord Have not I brought up Israel out of the land of Egypt and the Philistines from Caphtor and the Syrians from Kir THe Prophet goes on to confirm the certainty of Israels destruction from the sinfulness of their condition to this end first He labours to convince them of their Ingratâ—tude and Apostasie whereas the Lord had brought them in great mercy out of the land of Egypt where they lay buried as it were in a grave of misery and made them his Israel and peculiar people yet they diâ—â— ingeniously behaved themselves more like Ethiopians and Heathens than his beloved Israel and therefore as they had been like them in â—inning so now they should be like them in suffering In this Verse the Prophet by a Prolepsis prevents two Objections 1 Whereas they boasted that they were Gods people in Covenant and descended of holy Progenitors and therefore God would not destroy them A. To this the Prophet answers that in their wayes and walking they were more like to prophane Heathenish Idolatrous Ethiopians who were strangers from the Covenant of Grace and aliens from the Commonwealth of Israel than Israelites or the seed of Abraham since they did not the works of Abraham but of Infidels and therefore since they had made themselves thus vile by their sins God regarded them no more than the most contemptible Nations in the world and was resolved to deal with them accordingly The Ethiopians were a vile accursed Nation the symbole of servitude Gen. 9.25 Cursed be Cham a servant of servants i. e. a most vile slave let him be Now from this Cham came Canaan and his brother Chus who was the father of the Ethiopians hence they are called Chusiim as in the Text from Cham and Chus Gen. 10.6 The Interrogation is a strong Affirmation Are ye not as the children of the Ethiopian to me q. d. Ye are so there is an emphasis in that word mihi to me q. d. though ye excell other Nations in many priviledges and are honoured by men yet when you come before me what can you bring that is not mine all your feathers and favours are but borrowed and when I have taken mine own from you wherein are you better to me than Ethiopians or the most vile and contemptible Nation in the world In respect of Creation and by nature we are all alike both Saints and Scythians Israelites and Ethiopians we all come out of the same corrupt mass it is onely free-grace which makes the difference and therefore the more God had done for Israel the more humble and obedient they should have been But since they forgat the God of their mercies despised the counsel of his Prophets and hardened themselves in their sins the Lord tells them in plain termes that now he esteemed them no more than the most base and barbarous Nations in the world and this the Lord doth to abase them and make them know themselves who were stuft with such high conceits of themselves and their priviledges though they walked clean contrary to them in which respect they were inferiour to Heathens who never sinned against such light and love as they had done Obj. 2. A second Evasion was this The Lord hath chosen us for his own peculiar people above all the Nations of the world and hath delivered us from Egypt and brought us into Canaan and therefore though we do go on in our sin yet we shall prosper and no Iudgement shall come upon us as this precise Prophet Amos threatneth Ans. 1. It doth not follow that because you have been delivered out of Egypt that therefore you shall go unpunisht for your sin but the contrary since you have received such great blessings therefore you must yeeld answerable obedience remembring that they which have much of them shall be much required and if they offend they shall be sooner and more severely punished Amos 3.2 Dan. 9.12 2. The Prophet tells them that they had no reason to be puft up with this deliverance for the Lord had granted the like external deliverances though not alike in all circumstances to that of Egypt to Heathenish and Idolatrous people whom they lookt upon as Dogs and Swine The Prophet instanceth in two Examples The first is that of the Philistims whom the Lord brought from their slavery in Caphtor Jer. 47.4 The Philistims and Caphtorims are put amongst the posterity of Mizraim the Son of Cham Gen. 10.6 14. 1 Chron. 1.11 12. they expelled the Avims which dwelt in Hazerim which belonged to the Philistines and possessed their Country Deut. 2.23 The second instance is that of the Syrians whom the Lord brought from Kir where they served other Nations These are called Aramites from Aram the Son of Shem from whom they descended Gen. 10.22 these were grosse Idolaters and worshipped many Gods Iudg. 10 6. and especially that noted Idol Rimmon 2 King 5.18 There was a double Kir 1. There was Kir a City of special note in the Land of Moab Isa. 15.1 2. Kir another City situate in Media of which we read 2 King 16.9 Isa. 22.6 Amos 1.5 This was under the dominion of the Assyrians and this is the Kir in the Text. Some make this Kir to be Cyrene but there is no ground for that for Cyrene was situate in Lybia but Kir in Media under the Assyrians which is far distant from Lybia This deliverance of the Syrians from Kir is mentioned only in this place this they had from the Histories of those times which were then well known as they had many other things not mentioned in the Scripture as I have shewed elsewhere Some give the sense thus As the Philistines were ungrateful to God who brought them out of Caphtor and the Syrians when he brought them out of Kir so Israel hath been ungrateful to God who brought them out of the Land of Egypt But the genuine sense and summe of all is this There is no reason O ye children of Israel why I should respect you more than the very Ethiopians that accursed and contemptible posterity of Cham yea why should I make any difference between you and the uncircumcised Philistines or Idolatrous Syrians whom you have equalized yea exceeded in sin If you say that I brought you out of Egypt did not I also bring the Philistines and Syrians out of Caphtor and Kir you have therefore no cause to be puft up with these common favours It is true I have out of mine own free love to you exalted you above the Nations but since by your sins you have abused my favours and abased your selves I do now no more value you than so many Blackmores and Heathens OBSERVATIONS 1. To be born of pious Progenitors cannot preserve an impious people from ruine It will not avail men to say with those Jews Wee have Abraham to our Father unless
the true Sabbath of rest unto the Lord in that seventh part of the time of the worlds duration All worldly strength wâ—sdome power shall then as the walls of Jericho fall flat before Iesus the true Joshua and these true Israelites as having been by them compassed about six dayes and now on the seventh a thousand years being with the Lord as one day 2 Pet. 3.8 making way for the end mentioned 1 Cor. 15.24 so that now men may know when the Day of Judgement shall be viz. about four hundred and forty years hence But how doth Sir H. prove all these high-flown Notions why ipse dixit he that never erred sayes it witness our self at W. It will be the wisdome of those in authority speedily to suppress such real Fanatical opinions else Hae nugae seria fient These trifles may become troubles If any shall take offence at my plaineness against these loose Principles I shall answer with Bernard Malo in me murmur hominum quam in Deum bonum est mihi si Deus me utatur pro clypeo FINIS A Table of the Principal things contained in this Commentary A. Pages AFflictions come from God 517 518 552 and lead to God 371 Angels their Office 517 Apathy condemned 327 Application necessary 108 308 Assurance attainable 208 Almes how to be given 43. Motives to it 31 32. Gavils answered 37 c. B. BEauty is vanity 499 Beggars lusty not to be releeved 51 52 Beleeve we are slow to it 337 Bethel what it was 21 Bribery base 12. 190 Burial decent a mercy 344 Burnt-offerings what they were 231 C. Carmel what it was 523 Carnal confidence vain 295 Carnal security dangerous 303 304 Children fare the worse for wicked Parents 16 17 Churches how holy 25 Church Musick a Novelty 314 Church must be dear to us our love to it rewarded 327 Cities ruined by Sin 100 299 Come every wicked man hath his come 13. and good men should have their come ibid. Company of the wicked to bee shunned 24 Conversion the end of correction 65 Consideration how necessary 298 299 Covetous men are carnal 468 469 Creature is vanity 356. How to improve it to Gods glory 536 Curiosity to be shunned 503 D. DArkness what it signifies 217 224 Decrees of God abide 340 Despair the wicked doe so 347 Drinking put for feasting 8 Duties daily to be practised 29 E. ELection free 568 Englands Mercies 67 Epicurism vile 308 Evil shun it 204 205 Examples of Saints abused 317 Examples of great men when wicked do much hurt 10 Extremity Gods people oft brought to it 373 F. FAmine a sad Iudgement 61 62. what Sins bring it 62. famine of the Word most sad 489 Feasting when unlawful 322 323 Family-duties to be set up 30. false Prophets enemies to the true Chap. 7.10 Obs. 1 Fear proper to wicked men 19 Few are saved 569 Flying will not avail the wicked 518 521 523 222 223 Free-will we have lost 105 153 Fruit lost by sin 80 G. GAtes how used 179 180 God is Omnipotent 125 585 fear him 125 127. a fix fold comfort in it 126 127 He is Omniscient 11 12 189 He is just 384. hee is most High 135 136. most Holy 15. Good 204 Patient 353 Lord of Hosts 137 337. Hee is the saddest enemy 524 525. if he be against us all is against us 148. his special presence the glory of a place 205. Hee is merciful 100 108 Gilgal what it is 22 26 Gods Worship wearisome to wicked men 464 465 Godly vilified 469. they are Gods graine 552 Good things must be often pressed 209 Good intentions no warrant for evil actions 27 Godly not seditious but peaceable proved at large Chap. 7. Vers. 10. Obs. 4. H. Hâ—rdened Sinners are incurable 65 66 100 101 Heart searcht by God 127 128 130 Holy Ghost is God 120 Hope upholds us 211 Humiliation goes before consolation 564 Hypocrites are Ceremonious their service no service 57 67 347 I. Idolatry brings Iudgements 74. it is a great Sin 502. it is a flesh-pleasing sin 59. it is very dangerous 253 254 458 Jehovah what it notes 136 Ingratitude vile 295 Instruments God wants not to doe his work 8 Ironies lawful 24 Mr. Jones his bounty 47 Judicial Astrology vile 72 73 Judgements seldome goe alone 340. they usually begin at Gods house 514. wee are slow to beleeve them 15. God hath variety of them 74 75 78 79 302. they are gradual ch 7. v. 8 Judgements on others must make us fear 298 299 The Iudgement of God differs from mans judgement 503 Justice God delights in it 239 how it must be performed 240 when perverted it is a crying sin 353 354 Ivory much used by the Iewes 306 307 Judge our selves we must 346 L. LEven how used 55 Legal Promises adumbrate Spiritual Blessings 559 Lesser Iudgements contemned make way for greater 107 Life Spiritual its excellency 158 468 Luxury breeds cruelty 323 M. MAtter 's of moment must bee marked 350 Mercy to the poor our duty 31 c. at large Mercies abused provoke wrath 26 Mercy and Iudgement mixt 546 Mirth of the wicked turned to mourning 331 Ministery is searching 133 322 Ministers must persevere in their Ministery 452. they must preach plainly 253. they must be prudent 371 Mockers how vile 218 219 Moloch what it was 247 248 Mountains melt when God is angry 530. They are mercies to the world 118 119 Musick abused unlawful 235 310 O. OBedience qualifications of it 58 59 Oppressors rich men many times are such 12 Oppressors of others shall be opprest themselves 15 16 P. Patience in calamities necessary 200 201 346 Perseverance necessary 553 578 Parity of sin brings parity of suffering 83 Persecution dangerous 328 Pestilence comes from God 84. what sins bring it 84 85. a sad Iudgement 86. whether wee may fly from it 87 88. Good men may dye of it 89 Piety brings plenty 574 Places debased by sin 25. shun Idolatrous places 160 Pleasures carnal costly 321 Plots broken by God 128 Poverty the causes of it to be shunned 53 Plaine Preachers disliked c 7 13 Prayer our daily practice 29. it is powerful 109 374. when Argumentative 372. persevere in it 377. short prayer if fervent may prevaile much 378 Praises due to God 58. 357 Preach none may without a Call 8. Preaching to be preferned before Miracles 97 98. it is the Souls food 487. contempt of it brings a famine 488 Priviledges cannot keep off Iudgments 294 337 Presence of God the glory of a place 205 Progenitors though pious cannot avail an impious people 541 Providence governs all 99 100 Proverbial speeches commendable 353 Prudence three-fold 192. Pious men are prudent 196. which appears in eight particulars 197 198 Q. QUakers how vile 57 58 131 Questions how useful 245 R. RAine falls by appointment 71. want of it a Iudgement 70 71 A Remnant saved 547 Relicks of Saints vain 345 Repentance difficult 75. its excellency 113 116
and Iob 12.2 26.2 3. and Solomon to the young man Eccles. 11. 9 and the Church to her enemies Lam. 4.21 Rejoyce O Edom and be merry but know that thy feasting shall be turned into fasting and thy mirth into mourning So Ier. 22.20 46 9 11. 51.8 11. Zech. 11.13 Paul used them 1 Cor. 4.8.10 2 Cor. 11.19 2.12 13. yea the Scripture affords many Sarcamus which are biting taunts they are somewhat like an Irony but that they are somewhat more bitter as Gen. 37.19 Exod. 14.11 Nahum 3.14 2 Obs. Wee must shun those places where Idolatry is set up Israel must not once goe to Bethel and Gilgal where Idols are Hos. 4.15 Amos 5.5 what Solomon sayes of the Corporal Harlot may fitly be applied to the Spiritual one Prov. 5.8 Remove thy way farre from her come not nigh the door of her house As we shun Pest-houses so should we shun those infectious places Such as partake with the wicked in their sins shall share with them in their plagues Revel 18.4 not only Corah Dathan and Abiram but their followers also perisht with them Numb 16. It is dangerous for men to hear Quakers and Seducers for by your example you doe not only incourage others so to doe but you make your selves accessary to their sin and punishment what Solomon saies of all the wicked in general holds true in this particular Prov. 4.14 15. we should take heed of going in the way of evil men avoyd it pass not by it turn from it and pass away See how the Holy Ghost useth variety of expressions to the same purpose and all to make the matter sink deeper into our hearts 3 Obs. Idolatry and Sin debase places Bethel and Gilgal formerly famous for the Worship of God yet now become infamous for Idolatry Gods people must not once come there As sin debaseth persons and makes them that they can never excel Gen. 49.4 so it debaseth places too and turns Bethel the House of God into Beth-aven the house of vanity and iniquity Hos. 4.15 what Michal said of David falsly Thou hast made thy self vile 2 Sam. 6.20 that is most true of all Sinners they make themselves and the places where they live vile and contemptible 4 Obs. There is no inherent holiness in places if there had Bethel had not been Beth-aven nor Rome become an Harlor Places are not holy per se simpliciter but only propter usum by reason of the praying preaching and dispensing of the holy Sacraments there The place doth not commend the Prayers but the sincere affection of him that prayeth neither doth the place sanctifie the Prayers but the Prayers the place Churches are made of Wood and Stone and so are uncapable of Holiness Christ came to redeem and sanctifie Souls not seats The Legal Ceremonial Typical Holiness of places is by the coming of Christ abolished now the substance is come and the shadows are gone in Gospel times there is no difference of places in respect of Holiness God will now be VVorshipped in every place Mal. 1.11 Ioh. 4.23 1 Tim. 2.8 the Field and the House are now as holy as the Church yea Paul and Silas pray in Prison and are heard Acts 16.25 so that Churches in themselves are no more holy than other places but it is the Ordinances of God and the Assembly of Gods People met there to celebrate those Ordinances which for that present make it more holy and more to be esteemed by us than all other places or peeces of ground whatsoever Psal. 84.10 and therefore they should be kept sweet and decent though not pompous and gaudy The Heathen Poet could say It is vanity to have gold in Temples Here then is the difference between us and the Papists they make Churches to be holy per se in respect of the ground and building but we in respect of the end and holy use for which they serve viz. for the Service of God and the Assemblies of his People but the exercises of Religion being ended and the Congregation dissolved there is no more inherent Holiness remâ—ining in it more than in another place 5 Obs. It is a great provocation to set up Idols there where wee have received signal mercies God had done great things for his people at Bethel it was the place where hee appeared to his people and Gilgal was very famous for many Mercies at Gilgal they were Circumcised there God rolled away the reproach of Aegypt from them there they had the Passeover and there was Sacrificing c. now to multiply transgressions at Gilgal and to have all their villany acted there Hos. 9.15 must needs be a great aggravation of their sin and hasten wrath To sin against signal Mercies doth double the sin It is said of the Israelites that they provoked him at the Sea even at the red Sea Psal. 106.7 where God shewed them a remarkable Mercy in leading them safely thorow the Sea and drowning their cruel enemies yet there they provoked him at the Sea even at the red Sea it is spoken Emphatically even at that Sea which God had carried them safely thorow Thus they made a Calfe in Horeb Psal. 106.19 where the Lord appeared unto them gave them his Law and Made a Covenant with them yet here they provoked him to wrath to their own destruction Deut. 9.8 it greatly aggravates sin when it is committed in a Canaan and in a Land of Righteousness to deal unjustly Isa. 26.10 Wee of this Land have received many signal Mercies if wee goe on to abuse them as wee have done of late years what can we expect but signal judgements 6 Obs. Wicked men grow worse and worse They fall away more and more they doe not only sin but they multiply sin they think it not sufficient to worship the golden Calves at Dan and Bethel but they must to Gilgal also and there VVorship Baal which was the vilest and highest Idolatry for those that worshiped the Calves worshiped God but in a false way but those utterly forsook the true God to worship Baal whom they made their God as appears by that of Elijah If Baal be a god implying that they esteemed him so When wicked men begin to fall they know not where they shall rest they have no foundation but run from error to error till at last they end in Atheism But of this at large elsewhere Evil men and deceivers grow worse and worse though they be wearied in their wicked wayes yet they will goe on Ierem. 9.3.5 they are in this like the lewd VVoman Lassata non satiatia they never come to their Maximum quod sic in sinful wayes Prov. 23. ult Sin and Error is endless it knowes not when nor where to stop Hos. 10 1. 13.2 Ahaz that at first burnt Incense to Idols at last burnt his Children to them 2 Chron. 28.3 Error minimus in principio fit maximus in fine The cloud that
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
Hence we read not only of the Levites Tenths but of Tenths for the Poor Deut. 14.28 29. and to these Tenths the text alludes and if the Iewes who had so many Sacrifices to offer and Tenths to pay yet must give another Tenth to the Poor shall not wee that are freed from those Ceremonial burdens be much more bountiful 2 Wee must be discreet in respect of the persons to whom wee give though we are bound to give to all that are in extream necessity Luke 6.30 Give to every one that asketh viz. if he be truly in need and thou art able to releeve him But especially we must succour the godly poor and communicate to the Saints necessities Gal. 6.10 we must give unto them Majore affectu effectu with greater love and greater bounty Ioseph shewed kindness to all his Brethren but Benjamin whom he loved had a five-fold mess. Those are near and dear to God and so they should be to us They oft meet with hard usage from the world and therefore we are commanded to supply what in us lies their necessities Rom. 12.13 Next to those our poor Kindred and the poor of our own Town must be releeved Deut. 15.7 and then Strangers though they be farre distant Gal. 2.10 yea enemies if they be in want must be fed by us 2 King 6.21 22. Mat. 5.44 Rom. 12.20 Only such as are lusty wandring Beggers that are able to work but are lazie and will not wee must take heed of releeving such unless they bee in extream necessity and that with admonition There are two sorts of Poor in the world 1 Impotent Poor of Gods making 2 Impudent Poor of the Devils making 1 Impotent poor when God by Sickness Fire Shipwrack Persecution great charge of Children Old age c. such poor whose work is done must bee succoured by us Levit 25.35 2 But Impudent poor who are talkative brazen-faced idle dissolute and disordered correction is the best almes for such as can work and will not A rod is fittest for the back of such fools 1 God hath expresly said He that will not labour shall not eate it is not he that is sick and cannot but he that is able and will not labour shall rot and perish 2 Thess. 3.10 Prov. 20.4 2 Such as maintain them in this idleness sin against the good Lawes of the Land 3 Against the Law of Nature which teacheth every man by his industry to provide for his own 4 They are Theeves and eate up that which should maintain the true poor 5 By a constant releeving of them you maintain them in their idle trade harden them in their sin and so become accessary to all their abominations 6 The Godly that have been very tender to other kind of poor yet have been very terrible to these Iob that was eyes to the blinde yet made these to run and hide themselves Iob 30.3 4 5. Paul condemns them for their disorderly walking and commands us to with-draw from such 2 Thess. 3.6.10.14 They are the Devils Nursery and Seminary out of which hee chuseth some for Theft some for Bastards some for Murderers and all manner of villany Hence Plato one of the wisest Heathens allowed not any Beggers in his conceited Common-wealth as being a great blemish and dishonour to it 3 We must be discreet in shunning the causes of Poverty which disable us from works of Mercy The first is Idleness this wasts and consumes the estate so that in a short time a man cannot help himself much less others Idleness and uncharitableness were Sodoms Sins Ezek 16.49 the vertuous Woman is commended for her liberality to the poor but what inabled her for it why shee seeks for Wool and Flax and worketh willingly with her hands Prov. 31.13 14 20. 2 Intemperance in eating drinking pleasures and pastimes c. when men shall give five pound for a Dogge ten pound for a Hawk twenty pound for a Horse and forty pound spent on a Whore and hundreds in Drink and Tobacco when men shall thus make provision for the flesh to fulfill the luâ—ts of it no wonder if such cannot help others when they have beggered themselves Prov. 21.17 23.21 3 Familiarity with lewd Women The Harlot will bring a man to a morsel of bread and will quickly root out all a mans increase Iob 31.12 4 Pride when ordinary building will not serve sumptuous building breeds sorry-house-keeping So pride in Apparel eates up charity when men have such large Items for Silk for Satten for Laces for Ribbands c. when men shall carry Woods and Lordships on their backs no wonder if they have nothing for the poors bellies As B. Iewel complained sometimes that he had no Benefices to bestow on good men for Capon his Predecessor had devoured them all so these have nothing for the Poor for Dr. Pride hath devoured all 5 Rash Suerti-ship hath disabled many and therefore Solomon so oft cautions us against it Prov. 6.1 2 3. 11.15 9 Give constantly In the morning let us sow our Seed and in the evening let us not hold our hand Let us never bee weary of well-doing for in due time we shall reap if we faint not so long as there are poor to be releeved and we have goods to releeve them withall we should be distributing amongst them now the poor we shall have alwaies with us so long as the world endures so long the poor shall endure and therefore we must still be sowing As God is alwayes succouring us so should we alwaies be succouring our Brethren As he renewes his mercy to us every morning so should we renew our bounty we must ever be following that which is good 1 Thess. 5.15 Iob was addicted to it from his youth and in his old age he practised it Iob 31.18 As the Husband-man thinks it not sufficient that hee hath sowen his ground in former years but he continues his sowing to the end of his dayes so must wee in this Spiritual sowing our last dayes must be our best dayes and our works more at the last than at the first Revel 2.19 Constancy is one ingredient that helps to make an action Morally good It must bee done Scienter Volenter Constanter first we must know our duty and then perform it cheerfully and constantly and this serves to distinguish between the charity of the Hipocrite and the godly the one gives by starts and fits when the wind of praise and the weight of profit moves them but the righteous doth righteously at all times and that from a Principle of life and habit of grace within Hee that would see more may peruse Drexelius De Eleemosyna Taffin on Amendment p. 121 c. Synopsis Purioâ—is Theolog. Disput. 37. p. 473. Trapp at the end of his Comment on N. T. p. 1049. folio Clerks Mirrour chap. 19. p. 63. folio Mr. Wheatly's Poor mans Advocate Dr. Harris on Matth. 5.7 Perkins Cases of Consc. lib. 3. c. 5. p. 143.
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
in another case God will provide Obj. But thou mayest dye by the Famine A True saith faith and that is best of all for me for that will free me from sin and from all the miseries that attend it He cannot dye ill that lives well let him dye by Famine Sword Pestilence or whatever Disease yet if he dye in the Lord in his fear and favour he is blessed Revel 14.13 Though the Fig-tree should not blossom yet a beleever can rejoyce in the Lord in the want of all Hab. 3.17 hee knowes that the Lord can bless a little and make the Widdows meal to increase by spending 1 King 17.17 he knows that God can put vertue and nourishment into the Creature and make us walke in the strength of one meal for many dayes together as he did Elijah who went forty dayes together in the strength of one dinner or if he take away our meat as the Martyr said he will take away our appetite also Man lives not by bread only but by every word of God Mat. 4.4 2 Obs. God payes Sinners many times in their own coyn As men deal with others so God deals with them These Idolatrous Israelites kept Gods faithful Ministers hungry and spent all on Idols and false Prophets and now God keeps them hungry they like fat Beasts were luxurious and abused their food and now they shall be kept short and want food they abused their Wine and now they shall want Water and though Great men many times escape in times of famine yet God can smite them with such Diseases that they shall neither eate nor drink In quo quis pescat in eo punitur Absolon that was proud of his hair at last it became an Halter that helpt to hang him David that abused anothers bed hath his own bed defiled by Absolon who lay with his Concubines when he proudly numbred the people hee lost them by the Pestilence so Hezekiah that was lifted up with his Treasures lost them Isa. 39.5 Such is our corruption that we seldome know the worth of Mercies till we want them Carendo potius quam fruendo when wee want food health wealth peace and the Gospel of Peace then wee begin to know the price of these mercies 3 Obs. The principal end that God aimes at in our corrections is our conversion He corrects us for our profit that wee might be partakers of his Holiness Heb. 12.10 he sent the Famine on this People that so they might return unto him This is his special end Iob 33.19 to 28. 36.8 9. Psal. 94.12 119.71 Luke 15.14 to 30. wee should not therefore lose the benefit of our Afflictions nor frustrate Gods end in correcting us but say with the Martyr Lord doe thou beat and I will bend As the Apostle saies of Patience Iam. 1.4 Let patience have its perfect work that is let it be sincere and endure to the end so say I of Repentance let it not be a half turn or make you howl as the Famine did those Israelites Hos. 7.14 but let his rods bring us home fully to himself that we may return to him with all our hearts and then we shall be happy 4 Obs. Such as turn truly must turn to God This is implied here in that the Lord complains Yet have yee not returned unto mee saith the Lord. Many turn from sin to sin they turn from Drunkenness to Covetousness from Idolatry to Libertinism c. This is a changing of one sin for another but true conversion is a turning from all sin to God it is a turning from sin which is the greatest evil unto God who is the chiefest good Deut. 4.30 Ier. 3.1 22. Lam. 3.40 Hos. 14.1 Ioel 2.12 5 Obs. Hardned Sinners are incorrigible and incurable When men have got a custom of sinning and have long rejected the Word of God then it is not all that Mount Sinai or Mount Sion can afford not all the dreadful Curses of the one nor all the gracious Promises of the other that can work upon them as wee see in Cain Pharaoh Saul and others Let the Lord spend all his Arrows upon them yet they return not unto him that smites them Isa. 9.13 but the more they are smitten the worse they are Isa. 1.5 like the Smiths stithy the more it is stricken the harder it is let God smite them yet they refuse to receive correction Ier. 2.30 The Bellows are burnt the Prophets Lungs are consumed and the Founder melts in vain for the wicked are not turned from their wickedness therefore reprobate silver shall men call them Ier. 6.29 30. because their scum still abides in them Ezek. 24.6.12.13 How impregnable are the consciences of wicked men who are no more moved with the threatnings of Gods Ministers than the people which live under the fall of Nilus are at the sound thereof their continual familiarity with that noyse either quite deafs them or else makes them dis-regard it They are as senseless of what is spoken as the Pillars which they leane to or the Seats which they sit upon so that many men come short of the very faith of Devils for they beleeve there is a God and that all which he hath spoken in his Word is true they beleeve the Power Justice and Wrath of God so far as to tremble at it and herein they goe beyond most wicked men who never goe so farre as to quake and tremble at Gods threatnings yea the Devil hath taught them a lesson which he cannot learn himself viz. to mock at Gods threatnings saying in their hearts they shall never come upon us The Devil quakes and fears whilst these are sensless and incorrigible How many are corrected but not amended beaten but not bettered this doubles mens sins and makes them out of measure sinful when neither the Word nor the Sword neither Mercies nor Menaces neither Promises nor Threatnings can work upon men when sin is grown too strong for that means which God hath ordained to suppress it they are nigh to utter destruction This plainly appears by this people of Israel after their defection and Apostacy from the Worship of God they never Prospered but had one Judgement after another till they were quite destroyed We are apt to wonder at Israels induration and yet this is Englands Sin God hath done as much to reclaim us as ever he did for Israel and yet we have not returned to him 1 The Lord hath punisht our neighbour Nations to make us fear we have seen what he hath done to Germany Ireland Savoy c. he expected that their desolation should have been our Instruction Zeph. 3.6 7. but yet we have not returned to the Lord. 2 He hath sent amongst us many Elijahâ— and Elisha's to wooe us and to warn us and yet we have not returned to the Lord. 3 He hath drawn us with the cords of love and given us Mercy upon Mercy Deliverance upon Deliverance Victory upon Victory and yet yee have
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
follows them with Plague upon Plague as hee did them I have sent upon you Pestilence after the manner of Aegypt They were incurable and incorrigible like the Aegyptians and now God smites them with Aegyptian Plagues according to that threatning Deut. 28.61 I will cause the diseases of Aegypt to cleave unto thee Sin hardens Gods heart against his people and makes him deal with them as hee useth to doe with his enemies It turns him who is our best friend into the saddest foe That power which he used in destroying his peoples enemies if his people forsake him and rebel against him hee will exert that power in destroying them Thus the Lord used here the same weapons of his wrath against his people as before hee used in destroying the Aegyptians And may not England now fear lest that power which the Lord hath shewed in the saving of us from the hands of unreasonable men should now bee turned against us for our Blasphemies and Apostacies and as we have partaken with Germanies sins and Polands sins and Irelands sins so wee should be made like them for plagues Wee have given the Lord just cause by our provocations to turn his hand against us and to consume us after he hath done us good Iosh. 24.20 And as hee hath made us the head so now hee might make us the tayl and as he hath made us the terror of the Nations so now he may justly make them a terror to us for our ungrateful dis-ingenuous walking towards him 4 Obs. The Pestilence comes more immediately from God It is his Messenger it is commanded and commissioned by God to goe to such and such Families Towns and Persons that so if any one ask How came the Pestilence here why I sent it said God it is a servant of his sending 2 Sam. 24.15 and an Arrow of his shooting Psal. 91.5 with this hee wounds kills and consumes his enemies Ezek. 5.16 17. The Plague is not Casual but Providential there is a Divine hand of immediate Providence in this Judgement as there is no evil of affliction in the City so much less this signal evil but it comes from God Amos 3.6 It is he that decrees it he increaseth it and he removes it how and when he pleaseth Hence it is called his Sword 1 Chron. 21. ult it is not the sword of a weak man but of an Almighty God which none can resist or fly from it is his Hand out of which none can deliver us 2 Sam. 24.14 Moses tells Pharaoh that if he refuse to let Israel goe behold the hand of the Lord i. e. the Plague shall light on thy Cattel Exod. 9.3 this hand of his will finde out all his enemies Psal. 21.8 this is a sign of Gods great Wrath. God brings not out this great Rod till men have greatly provoked him by their great sins Numb 11.33 16.46 47. Levit. 26.25 Deut. 32.22 23. As 1. Idolatry This is a God-provoking and a Land-destroying Sin and brings the Plague upon a Land Psal. 106.29 Ezek. 5.11 12. Rev. 16.2 11. 2 Contempt of Gods Word and wayes Deut. 28.21 Ier. 29.18 19. 3 Fornication and uncleanness For this Sin God cut off twenty four thousand of the Israelites with the Pestilence Numb 25.9 men will not judge and punish such but God will Heb. 13.4 4 Murmuring and unbelief when men repine at Gods dispensations and will teach him how to rule the World this brings the Plague Numb 14.2.3.11.12.36 37. 16.46 5 Persecuting Gods Ministers and people Pharaoh that persecuted Israel had variety of Plagues laid on him God shoots this Arrow especially at such Psal. 7.13 Ier. 29.18 38.2 The Heathen Emperours which persecuted the Christians were punisht with great Plagues 6 Prophanation of holy things This brought the Pestilence as it is conceived upon the Corinthians 1 Cor. 11.30 he will be sanctified of all that draw nigh unto him in mercy if they come preparedly in judgement if they come irreverently Wee should therefore be careful by unfeigned Repentance and Humiliation to remove Sin which is the cause and then the Plague which is but the effect will soon cease but without this all Physick flying washings burning c. are but vain Till God bee appeased the Plague will never bee appeased till we humble our selves before him he will not heal us 2 Chron. 7.13 14. till by faith we fly unto him he will not hide us from the Pestilence Psal. 91.1 to 8. 1 This speaks Terror to the wicked and impenitent they have not to doe with men in this Judgement but with God who is a consuming fire and from whom there is no flying Amos 9.1 to 5. when men oppose men they may make some resistance but when Omnipotency comes against Impotency and the Creator against the Creature whose heart can be strong or whose hands endure Ezek. 22.14 The Plague when it seizeth upon a man in wrath it is a Terrible Judgement and that in many respects 1 In respect of pain it torments men with terrible burning in so much that many run mad and make away themselves yea and the stronger men are usually the sooner they are cut off by the Pestilence It is a noysome loathsome Disease hence called The noysome Pestilence Psal. 91.3 and if any doe recover yet are they seldome well some lose their Hearing some their Sight some their Memory most carry the prints of it with them to their Graves It is a woful Judgement and brings with it woful fears woeful sorrows woful desolation and woful terrours even the terrours of death 2 It is a Judgement that seldome goes alone but is attended with famine poverty depopulation ruine Ier. 22.6 9. 28.8 Ezek. 14.21 3 It deprives us of many choyâ—e Blessings which in other distresses men doe enjoy 1 It deprives us of the liberty of Gods House and Ordinances A sad affliction much lamented by David Psalm 42. 84. 2 It deprives us of our Callings so that we cannot serve God in them which is one great end why a good man desires to live 3 Of the comfort of Friends which in other Diseases they enjoy Two are better than one and woe to him that is alone 4 The suddenness of it addes much to its terror it slayes thousands suddenly we read of seventy thousand slaine in three dayes 2 Sam. 24.15 it is an Arrow that flies speedily Psal. 91.5 In Senacheribs host in one night there dyed of the Plague as some conceive one hundred fourscore and five thousand men 2 King 19.35 2 It may comfort the Godly that they have not to doe with unreasonable men whose tender mercies are cruelties but with a gracious God who in the midst of his Judgements remembers mercy It is the Cup which their Father gives them it is his Hand his Arrow his Messenger hee sends he orders he moderates and mittigates it He bids it goe and it goes stay and it staies 2 Sam. 24.15 16. It is a mercy when the
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
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
to sweep both the workmen and their work out of the Church of God These are a meer Noyse a Voyce and nothing else they draw nigh to God with their lips scarce that when their hearts are farre from him yet this is the greatest part of their Worship as Gualter hath well observed Ringing of Bells and roaring of Organs is a great part of Papists Divine Service It is the musick of the Heart and not of the Tongue that God delights in it is this which makes us like the Angels in Heaven when in our degree we praise that God on earth which the Angels continually adore and praise in heaven We should therefore be much in this duty of praising God for though the Ceremony be vanisht yet the substance abides still Away then with that Histrionical and confused chaunting which even the Learned and wiser sort of Papists have condemned as Aquinas Alredus an Abbot Cajetan and others as I have proved at large on Amos 6.5 At present hear what A Lapide the Jesuit sayes against those Qui inconditis confusis vocibus tumultuarie boant ululant Videant cantatores ne totam Psallendi devotionem collocent in voce câ—nora in subtilitate modulandi in agilitate tonos minuendi c. Dum instar avium minuriunt ut curiosorum aures titillent ad se rapiant ne aâ—diant a Deo Aufer a me tumultum canticorum tuorum VERSE 24. But let judgement run down as waters and righteousness as a mighty stream WEE have seen before what God did not require of this People and that was Sacrifices without faith and obedience 2. Wee are come to that which hee did require of them viz. an active lively faith shewing it self in justice and righteousness towards our neighbour so that if they should say Since God rejects our Services and Ceremonies what would he have us doe why the Prophet answers He hath shewed thee O man what is pleasing to him and what he desireth of thee viz. to doe justly to love mercy and to walk humbly with thy God Interpreters vary about the sense of the words 1. The Rabbins and those that follow them make it a commâ—â—atâ—on of Gods Judgements against Israel for their sins they read it thus And judgement shall run down or be revealed as waters q. d. Though you abound with Ceremonies and Sacrifices and think to shroud your selves under their shadow yet I will cause my Judgements to break in upon you like waters in abundance and my righteous vengeance as a mighty stream shall bear down all before it because of your Idolatry and Hypocrisie 2 But the words are properly an exhortation to amendment of life this people had been grosly guilty of injustice and unrighteousness and therefore God calls upon them now to break off their unrighteousness and to give themselves up to equity and righteousness that their repentance might be as eminent as ever their sin had been Let Judgement therefore run down or rouâ— down like waters i. e. be alwayes ready to doe Justice and Judgement let it abound and extend it self to all doe not suppress it as formerly you have done Amos 4.1 5.7 12. but let it run fully and freely to every one that hath need content not your selves with a drop or two but gâ—â— rivers of righteousness which may abundantly refresh all the opprest and needy of the Land so much the phrase imports as you may see Isa. 48.18 O that thou hadst harkened to my Commandements then had thy peace been as a river and thy righteousness as the waves of the Sea q. d. Hadst thou obeyed my commands then had thy peace been as a river that abides and runs continually and thy righteousness i. e. the fruits of thy righteousness viz. thy prosperity and happiness should have been as the waves of the sea which are abundant and perpetual This sense is most genuine and agrees best with the contexture and thread of the discourse the former sense is Rabbinical and wrackt 3 Others distinguish between judgement and righteousness thus 1 By Iudgement they understand a faithful and impartial execution of justice 2 Under Righteousness they comprehend all the duties of the first and second Table relating both to God and man So the word righteousness is sometimes used in Scripture as Rom. 6.18 Ephes. 6.14 But with submission to better judgements I conceive that Judgement and Righteousness here are Synonima's signifying one and the same thing and that the latter clause is exegetical and illustrates the former as it doth frequently in the Scripture Let Iudgement run down as waters what is that why let righteousness run down as a mighty stream i. e. let nothing hinder you from a constant and vigorous execution of Justice and Equity and this execution of Justice is oft called Righteousness Psal. 72.2 Acts 17.31 OBSERVATIONS 1 God delights in Iustice and Righteousness more than in Sacrifices I hate your Sacrifices I abhor your feasts saith God but let judgement run down as waters it is that I delight in As obedience is better than Sacrifice and Mercy than Burnt offerings Hos. 6.6 so Justice and Equity which is one branch of our obedience is better than Sacrifice of the two God had rather have Justice without a Sacrifice than Sacrifice without Justice and therefore saith God Away with your songs and sacrifices give me righteousness and obedience It is not thousands of Rams nor rivers of Oyl but doing justly which God requires of us Micah 6.8 so Isa. 1.17 Learn to doe well seek â—udgement releeve the oppressed judge the fatherless plead for the widow without this all our religion is vain Let men profess Angelical Sanctity yet if they doe not what is just and righteous all is but hypocrisie Iames 1. ult 2 Obs. Rulers must abound in judgement and righteousnes They must not only doe an act or two of righteousness for one act doth not denominate but they must be rivers always running with righteousness This elegant Metaphor of a River may give us some hints how Justice should be executed Viz. 1 Openly 2 Fully 3 Freely 4 Universally 5 Constantly 6 Zealously 1 Iudgement must be executed openly that all may see the equity of the sentence Rivers run openly who so will may see them So Courts of Justice should be open hence the Judges of old sate in the Gates where all might see and hear what they did 2 Fully Justice must run with a plentiful and an abundant stream They must not confine Justice nor imprison it but as occasion requires they must abundantly dispense and disperse it abroad They must not content themselves with a few drops or acts of Justice but it must run down with a mighty stream Goodness is of a diffusive nature now Justice is a singular good and therefore should be communicated to all 3 Freely the river offers it self freely to all who ever is athirst may drink of it freely Men
this Idol-god were enshrined in some little portable Tabernacles as the Image of Diana had its shrines little houses or caskets to put it in Acts 19.24 which the people as many of them as were given to Idolatry carried about with them among their stuffe So Rachel stole her fathers gods and brought them with her stuffe into Canaan Gen. 31.34 As good men by Prayer take in God for their companion with them in their journeys Gen. 35.3 Acts 21.5 6. so Idolaters carry about with them their Idols Hosts Crucifixes c. for religion and protection sake as so many tutelar gods in their voyages and journies 3 Here is the multitude of their Idols set forth in the Plural number and Chiun your Images which imports the great number of them and doubles their sin 1. They make New-gods 2. They make Images of those New-gods in honour of them contrary to Gods express Command Exod. 20.4 Or Chiun your Images that is say some your notable Image the plural number for the singular as oft especially in names of dignity Hence we may observe against the Papists that the Scripture condemns not only Idols which themselves confess unlawful but also Images for religious Worship God will not be Worshipped by any visible Picture and therefore the Prophet condemnes both Moloch and Chiun with their Images yea the Evangelist condemnes the very Figures of those Idols which they make to themselves Acts 7.43 The star of your god Or the star which is your god or rather the Images which you worship are like a Star either like the Sun or Saturn for their gods were nothing but Planets or Stars which they worshipped in or by Images representing them Acts 7.41 43. Figures which yee made to worship them saith St. Stephen even the Host of Heaven as the Stars are oft called Deut. 17.3 Psal. 33.6 Isa. 34.4 45.12 Ier. 33.22 Dan. 4.35 The Heathen Idolaters were great worshippers of the Host of Heaven and this peece of Idolatry the Iewes had learnt from them Ier. 8.2 and with this St. Stephen chargeth them Acts 7.42 that they worshipped the Host of Heaven i. e. Sun Moon and Stars as it is written in the Book of the Prophets viz. of the lesser Prophets of which Amos is one out of which this text is quoted all the twelve being bound together in one Book lest they should be scattered or lost by reason of their smallness Many of the Iews conceited that all the Stars were Gods and that there was some Deity in them and therefore they worshipped them as appears 2 King 23.11 Ier. 7.18 8.2 19.13 44.17 19 25. Zeph. 1.5 With the like Sin the Prophet here chargeth them viz. with Idolizing the star of their god or the star your gods Hee speaks it sarcastically and tauntingly q. d. see what goodly gods yee have gotten these are thy gods O Israel Stars and Planets Idols and Images you have forsaken the living God for dead ones and so have changed your glory into shame and have left the God that protected you for Idols that cannot protect themselves Which yee have made to your selves All these feigned Deities with their Images are your owne inventions and figments of your owne brain I never commanded any such kind of worship from you Hence Idols are called the work of mens owne hands Psal. 115.4 and the Lord threatens such as worshipped the work of their own hands because they provoked him to anger thereby Ier. 2.16 25.6 44.8 Acts 7.41 to shew the vanity and nothingness that is in Idols and the folly of Idolaters in worshipping such things as themselves had made they are oft called The work of mens owne hands and their owne inventions with which they please themselves though they displease God Q. But whom doth the Prophet charge here with all this gross Idolatry whether the Ancestors or the Posterity A. Both. 1. Hee begins with their fore-fathers in the Wilderness and the better to humble them who so much boasted of their fore-fathers he labours to convince them of their gross Idolatry and shewes how early they began to practise this Sin when they worshipped the Golden Calf and Moloch as appears by the prohibitions against the worshipping of it Levit. 18.21 20.2 2 He chargeth the Posterity and brings down this Idolatry along to their times shewing how they had justified their ancestors in their Idolatry by worshipping the Calves at Dan and Bethel and following Baal yea and worshipping the Host of Heaven 1 King 11.5 2 King 23.5.11 Ezek. 8.16 Zeph. 1.5 The summe of all is this It is true O yee children of Israel that your Progenitors made a great shew of serving and honouring me carrying my Tabernacle about with them in the Wilderness pretending that it was their glory to have me present amongst them when indeed their hearts were set upon their Idols and false Deities as Moloch and Chiun the Sun the Moon the Starres and all the Host of Heaven as appears by the multitude of those Images and representations of their Idol-gods which they carried about with them to Worship them and you their Posterity have trod in the sinful steps of your fore-fathers and have out-gone them in Idolatry therefore I will now banish you to the remotest parts of Assyria even beyond Babylon OBSERVATIONS 1 Naturally we are exceeding prone to Idolatry This is clear from the example of these Israelites to whom the Lord so oft appeared Exod. 19. 33 c. both in ways of Judgement and of Mercy To them the Law was given and to them were committed the Oracles of God Psal. 147.19 20. Rom. 3.2 9.4 5. and yet how frequently and fearfully did they and their Fathers fall into this sin and this was not only the temper of these Iewes but of us Gentiles also we are easily seduced and lead away with dumb Idols 1 Cor. 12.2 2 When men know God yet walk not up to their light but wilfully sin against it then God gives them up to a reprobate sense so that they worship Stocks and Stones Starres and Images as these did here Acts 7.42 Thus it was with the Gentiles Rom. 1.24 25 26 c. Those that will not beleeve and obey the Truth God will give them up to strong delusions to beleeve lyes 2 Thes. 2.10 11. false Prophets shall arise and cry down Ordinances and you shall beleeve them they shall cry up Superstition Idolatry Libertinism c. and you shall follow them This is a sad Judgement yet usually God thus punisheth Sin with Sin as blindness with blindness ignorance with greater ignorance and idolatry with grosser idolatry when men begin to fall from God they fall to worship Calves Starres Stocks and Images They never rest till they come to destruction As all Sin so especially this of Idolatry is very prolifical The Cloud that at first is like a mans hand will suddenly overspread the whole Heavens The
Emphatically sets a Woe upon their heads Woe to them that are at ease in Sion 3. Gods Ministers must denounce Woes against the wicked As they must proclaim promises to the penitent so they must denounce judgements against the obstinate They must make a difference to some they must shew lenity and to others severity Iude 22 23. What dreadful woes do all the Prophets denounce against impenitent sinners Christ who was love it self and in whom there was no gall nor guile yet how many dreadful woes did he denounce against the hypocritical Pharisees even eight woes together Mat. 23.13 14 15 16 23 25 27 29. If men will be so bold as to proclaim their wickednesse Ministers must be so bold as to proclaim their woes 4. Woe and sorrow is the portion of secure sinners Both Legal woes and Evangelical woes temporal spiritual and eternal woes The Law cryes Woe to such sinners and so doth the Gospel but Gospel-woes are the sadder of the two for if the Law say woe to us yet the Gospel may say mercy to us but if the Gospel say woe to us where shall we finde mercy 'T is true sinners may laugh and be merry in the acting of sin but woe and weeping is in the conclusion Luk. 6.25 The end is death Rom. 6.21 As all the promises of Grace and Mercy hang over the heads of the godly and drop blessings upon them which way soever they go so clouds of wrath hang over the heads of the wicked dropping judgements upon them even in their highest prosperity when they think themselves most free from misery The mirth of every secure sinner that goes singing to hell is no better than madnesse for where security goes before destruction ever follows When men cry Peace Peace then comes sudden and swift destruction Luk. 12.19 20. 1 Thes. 5.3 Secure Laish became a booty to its enemies Iudg. 18.27 Carelesse Ethiopians shall be made afraid Ezek. 30.9 And carelesse Daughters shall be troubled Isa. 32.9 10 11. God is much displeased with a people when the fire of his wrath shall beset them round about and yet they remain unhumbled and insensible Isa. 22.12 13. and 42. ult 5. God usually fore-warns us of woe before hee sends woe Hee first cuts men down with the sword of his mouth before he cuts them off with the sword of his hand Hee delights not to take sinners at an advantage but loves to exercise his patience towards them that they might repent as wee see in both the destructions of Ierusalem the one by the Caldeans which was fore-told by the Prophets and the other by the Romans which was fore-told by Christ. But of this at large elsewhere 6. Carnal Confidence ruines a Land When men forsake God and trust in men and mountains in Kings and Kingdomes in Guards and Garrisons both they and their creature-confidences shall perish for as there is no policy so there is no power or fortifications that can defend us against God Prov. 21.30 31. Use means wee may but we must not Idolize them prepare armies and strong-holds but not trust in them They are branded that trust in Riches Psal. 52.7 9. and cursed that trust in men Jer. 17.5 6. 7. Ingratitude is a God-provoking and a Land-destroying sin God had made this people the head of the Nations and chose them for himself from amongst the Nations but they fought against God with his own blessings and as they were increased so they sinned against him abusing the good Land which hee had given them to Idolatry riot and excess till at last the Land spewed them out VERSE 2. Pass yee on to Calneh and see and from thence go to Hemath the great then go down to Gath of the Philistims bee they better than these Kingdomes or their borders greater than your borders THE Prophet goes on to awaken Israel and Iudah out of their security and to drive them from their carnal confidence in their Mountains Ammunition and fortified Cities to this end hee sets before them Gods Judgements on the Assyrians Caldeans and Philistims those Idolatrous and Heathenish Nations whose bounds were larger and their Cities stronger than theirs Hee instanceth in three Calneh Hamath and Gath. 1. Calneh this was an ancient wealthy great City built by Nimrod after the Flood in the Territories of Babylon Gen. 10.10 It was afterwards inlarged by the Parthians and called Ctesiphon and was made the Metropolis of the Kingdome 2. Hamath called here the great and mighty City to distinguish it from a City of that name in the Land of Israel Iosh. 19.32 35. It lay on the North side of Israel and was a boundary of the promised Land Numb 13.21 34.8 Zach. 9.2 'T was built by Antiochus and thereupon called Antiochia and was the Metropolis of Syria 'T was destroyed by the Assyrian for all its power and greatness Isa. 10.9 3. Gath a strong City of the Philistims well known to Israel for its enmity against them 2 Sam. 1.20 'T was at last taken its walls were broken down and it made tributary to others 2 Chron. 26.6 These bordering famous Cities were well known to them and therefore the Lord instanceth in them though under them synecdochically other flourishing Cities which were made a desolation may also bee included Hee bids them See and diligently consider the downfall of those places that their falls might make them fear and flye from security oppression and carnal-confidence lest they bee ruined as these were and they bee made an example unto others since they will not bee warned by others Bee they better than these Kingdomes or the borders of their Land greater than your borders These words admit of some difficulty Some make the Interrogation a Negation q. d. Are these Nations better than yours in no wise for do but compare your Kingdome of Iudah and Israel with those Kingdomes your Cities with their Cities and your borders with theirs and it will easily appear that none of those Nations are better than your Nation for either they are Tributary to others or ruined God hath done more for you than for them in many respects the greater is your sin and the sorer will your punishment bee if you abuse so pleasant a Land and such rich mercies to the dishonour of him that gave them Thus they bring in the Lord upbraiding them for their ingratitude that they had not rendred according to the mercies hee had shewed them This sense is good and many learned men go this way and though it must bee acknowleded that if wee look on Canaan Israels Land with all its priviledges it was the glory of all Lands Ezek. 20.15 yet other Nations might surpass it for strength and greatness of Cities for largeness of borders and for amenity and fruitfulness of soil as Babylon did But with submission to better judgements I conceive the Interrogation to bee here an Assertion and the genuine sense of the place to bee
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
us much in this duty of Prayer The Lord repented also for this this also shall not be vers 6. I will hold my hand saith God the fire which I threatned shall not yet come the Land shall not be deâ—troyed at this time So gracious is the Lord and ready to forgive and so quickly he repents him of the evil which he intends against his people especially when his Ministers intercede for them Ioel 2.13 he afflicts not willingly Judgement is his strange work and Fury is not in him Isa. 27.4 But though the Lord at the intercession of his Servants may suspend his fiery Judgements here though oft-times hee pleads with them here by Fire Sword Famine c. Isa. 66.15 16. Ezek. 38.22 yet without repentance the fire of the last Day will certainly devour them God will then contend with fire and execute the fierceness of his fury upon the workers of iniquity 3 Obs. Hence note That short Prayers full of faith and fervency may prevail very much with God for a People It is not the loudness or the length or the neat expressions which take with God 1 King 18.26 Eccles. 5.2 Mat. 6.7 7.21 But it is the faith and sincerity of him that prayes poor broken Prayers coming from a broken heart are of great worth in the sight of God Matth 15.25 Eliâ—ahs Prayer was short and pithy and prevailed 1 King 18.36 so Psal. 6.3 My soul is sore vexed but thou O Lord how long viz. wilt thou delay to help me It is an abrupt broken speech but God can pick sense out of our non-sense Prayer is a work of the Heart and not of the Tongue words are but the out-side of Prayer it is the Hearts desire which God eyes and respects and if thy affections fly aloft though thy words doe but creep yet thy faith shall get what thy words cannot yea if thou canst not speak yet if thou canst weep God will hear the voyce of thy weeping Tears have a voyce Psal. 6.8 as well as words The Lord called to contend with fire Or the Lord proclaimed that he would contend with fire or plead that is punish them with fire Thus Hos. 4.1 The Lord hath a Controversie that is a Plea or Process not only verbal but real that is he had Judgements ready to execute on them This contending notes Israels obstinacy we use not to contend or goe to suit till we have tried all other means to get our right yet cannot get it then we are constrained to contend As War so Law is or ought to be our last refuge God had used all means to win this People but in vaine and therefore he is now constrained to contend with Fire and Sword against them Q. But what is meant by Fire here A. Interpreters vary 1. Some take it Literally for some extraordinary fire which should fall from Heaven and consume them as it did Sodom and Gomorrah and Aarons Sons Levit. 10.2 and Iobs Sheep and Servants Iob 1.16 So say some God called his Angels to execute judgement on these wicked men and to contend or plead for him by fire in their destruction 2 By fire others understand a great Drought when the violent heat of the Sun-beams should pierce the deepest parts of the earth below the roots of the Corn and Trees and so should make a perfect famine This extream heat and scorching of the Sun is called a Fire Ioel 1.19 20. A fire hath consumed the Pastures of the Wilderness and a flame hath burnt up all the trees of the field that is the great heat of the Sun like to a fire hath consumed all 3 By Fire may be meant the Wrath of God which was now inflamed against this stubborn People and this is the kindler of all Penal fires and is oft in Scripture called Fire Iob 31.12 Isa. 26.11 Amos 5.6 Heb. 12. ult 4 And most genuinely Fire is here taken Metaphorically for some direful and dreadful Judgement for Fire of all the Elements is most terrible which should consume their men money health strength Iob 15.31 34 More especially here it adumbrates War which should be managed by some fiery furious enemy who like fire should wast and consume all before it So Ezek. 20.48 Behold I will kindle a fire in thee which shall devour every green tree and every dry tree that is all sorts of people both old and young rich and poor the fire of War shall consume them all So Numb 21.28 Isa. 66.15 16. Ier. 48.45 Lam. 2.3 Amos 1.4 7 10. 2.5 OBSERVATIONS 1 When lesser Iudgements will not mend a People God usually comes with greater The devouring Locusts could not stir this people God wil now see what the Fire will doe Great impenitency calls for great punishment Levit. 26.18 But of this elsewhere 2 Sin is the great make-bate between God and his people It breeds contention and dissention between them God hath a Suit and an Action against such Hos. 4.1 God had a Controversie against Israel and cites them to answer the Plea which he had against them for their ignorance cruelty swearing lying c. God loves his Creature as it is his Creature but when it becomes a sinful rebellious Creature he abhors it and delights in its destruction Prov. 1.26 This bred the Quarrel between God and the Old world Gen. 6.2 3. and between him and Ierusalem Jer. 30.15 Hos. 12.2 Micha 6.2 3. Sin bred the first Controversie and Quarrel between God and the Angels and between God and Adam This turns him who is sweetness it self and mercy it self into wrath and fury Isa. 64.5 it is sin that warres against God and therefore no wonder if he warre against it it is directly opposite to his holy Nature Psal. 5.5 and dishonours him in all his Attributes Sinners deny his Omniscience as if he did not see what they doe and his Omnipotence as if he were unable to punish and his Iustice as if he would never call them to an account c. no wonder then if God have a quarrel with such Sin warres against the Lawes of God against the Spirit of God Isa. 7.13 Ephes. 4.30 against the Saints of God against the wayes and Worship of God yea against all that is Gods No wonder then if he contend by Fire against that which so fiercely contends and fights against him and his 3 Warre is a dreadful Iudgement It is one of Gods last and sore Rods Ezek. 14.21 hence it is compared here to fire which is one of the most terrible elements that are If the Lord should contend with Water and send a floud upon the world that were sad but Fire Fire is farre more terrible to the nature of man As Peace is one of the choycest Mercies so War is the saddest Judgement Peace sweetens our blessings and makes them blessings indeed To have Houses Goods Lands and be in continual danger of losing by enemies imbitters all to us Hence when the Lord
People may keep off Judgements for a time yet the Sins of a People may be so great that the Lord will hear no more prayers for them Ier. 15.1 Ezek. 14.16 18 20. and therefore the Prophet here seeing this People were incurable and Gods determination fully set to destroy them for their Idolatry and Apostacy he forbears any further interceding for them quietly acquiescing in the righteous Judgements of God upon them There is a time when the Lord will shew a People no more favour Ier. 16.13 an evil day an only and extreme evil day in which the Lord forbids Prayer Ier. 7.11 14. and restraines a spirit of prayer and relenting from his people Ezek. 24.23 Dan 9.13 2 Gods Iudgements upon wicked men are just and righteous They are all exactly framed as it were by line and measure Dan. 5.27 Justice is essential to God he may as soon cease to be God as cease to be just hence he is called the righteous Iudge Gen. 18.25 and the just Lord who will doe no iniquity Zeph. 3.5 he is just in and of himself and just in his Lawes just in his Decrees just in the execution of those Decrees just in the Government of the World just in his Rewards and just in his Judgements he is not only righteous in some but in all his wayes Psal. 145.17 Doe not then fret or murmure at his Dispensations towards thee or thine his Judgements may be secret but they are alwayes just whatever therefore God doth to thee or thine yet say with David Righteous is the Lord and just are his Iudgements Psa. 119.117 and with Hezekiah when he was told that he must lose all Good is the Word of the Lord which thou hast spoken Isa. 39.8 We should then imitate God as he is just and righteous in all his wayes so should we be also in our degree doing all exactly according to the square and rule of Gods VVord As we must be merciful as our heavenly Father is merciful so we must be just as he is just though we cannot be so by way of Equality yet by way of Analogy and Similitude we must be so Let us be just in our rewards just in our punishments just in our weights words and works c. that so God may delight in us for the righteous Lord loveth righteousnesse Psalm 11.7 VERSE 8. And the Lord said unto me Amos what seest them and I said a Plumb-line Then said the Lord behold I will set a Plumb-line in the midst of my people Israel I will not again pass by them any more THe Lord comes now to threaten not a punishment as formerly but a total destruction of this impenitent People and therefore this Vision is not barely propounded but by a Dialogue is so clearly expounded that he who runs may read it The better to quicken both Prophet and People to attention the Lord begins with a question Amos what seest thou The Prophet could more easily discerne the meaning of the two former Visions viz. that of the Locusts and of the Fire but God standing upon a wall with a Plumb-line in his hand was harder to understand and therefore the Lord goes on to explaine it to the Prophet I will set a Plumb-line in the midst of my people Israel that is I will now actually execute my Justice on them which I have hitherto suspended in passing by their misdeeds as I have formerly built them up by Line and Level so will I now make an utter destruction of them and will lay them in the dust I have examined their works and wayes by the Rule and square of my Word and I finde them so exceeding irregular that I can no longer forbear them neither will I passe by them or pardon them any more This latter clause is exegetical and expounds the former I have spared them twice already but now I will make a final end with them I will spend no more admonitions or corrections in vaine upon them but I will deal with them as men use to doe with ruinous houses whose breaches grow wider and worse every day than other they pull them down and lay them in the duft I will not again passe by them any more That is I will shew them no more mercy I will pardon them no longer I have long winkt at their Sins and let them goe unpunisht but I will doe so no longer I will surely and severely punish them for all together as it follows in the next verse The like expression we have Amos 8.2 Prov. 19.11 It is the glory of a man to passe by an offence that is to spare a man that hath offended and not to punish him or take revenge on him So Micah 7.18 OBSERVATIONS 1 Our rising and our ruining comes from God He builds us by Rule and if we swerve from the Rule he will set up the Plumb-line and ruine us by Rule All our times both of rising and falling are in Gods hands Psal. 31.15 our adversity and prosperity is not casual but providential As the Lord gives so it is he that takes too Iob 1.21 it is he that sent the Locusts and the Fire and now the Plumb-line of utter destruction upon this people 2 Gods Iudgements usually are gradual As mens sins are gradual and rise to their maximum quod sic to the highest ascent by degrees so doe Gods Judgements The judgement of the Locusts was sad that of Fire was worse but now comes the fatal Plumb-line and ends them God doth not presently punish men so soon as ever they sin but his patience waits and allots men space to repent Rom. 2.4 5. Revel 2.21 which they abusing God at last reckons with Sinners for all together as we see in the Amorites the old World Sodom and Ierusalem VERSE 9. And the high places of Isaac shall be desolate and the Sanctuaries of Israel shall be laid wast and I will rise against the house of Jeroboam with the sword WEE have in this Verse a fuller explication of the Vision of the Plumb-line and what it typified viz. a total subversion both of the Ecclesiastical and Civil state of Israel They were wont to boast much of their fore-fathers when our Saviour talked with the Woman of Samaria she presently tells him Our Fathers worshipt in this Mountain John 4.20 so here our fore-fathers worshipt in Bethel Beersheba Gilgal c. and therefore they conclude that they must needs please God by following their examples Thus they flattered themselves as the Papists doe at this day preferring the fallible Fathers before the infallible Word of God But the Prophet plainly tells them that the high places of Isaac where they committed their Idolatry should be desolate By Isaac here is meant the house of Israel who were descended from Isaac and Iacob So Vers. 16. the Septuagint the Syriac and the Arabick Versions make the word Isaac an Appellation and not a proper name they render it Laughter or Joy
21.23 so that this conspiring implies that Amos had some confederates with him that helped to carry on this conspiracy against the King when alas Amos was so farre from conspiring that he was now considering how he might prevent the ruine both of King and Kingdom and avert the approaching judgements By his Prayers he had prevented two judgements and now counsels them to prevent the third yet Amos is a Conspirator and troubler of Israel when it was their owne Idolatry and Apostacy and not Amos that troubled them 2 Amos did not vent his Passion or speak his owne private opinion but he tells them the mind and Message of God which he had shewed him in a Vision and commanded him to publish touching the destruction not of the King himself for we read not that Ieroboam dyed by the sword but of the Kings Posterity vers 9. I will rise against the house of Jeroboam with the sword But Amaziah conceiving that the King would be more inraged against Amos for Prophecying against him than for Prophecying against his Children thereupon forgets this accusation and saith Amos hath conspired against thee and hath said the King shall dye by the Sword Not a word of truth for Amos did not conspire against the King neither did he say that he should dye by the Sword yet this hath been the lot of all Gods faithful Ministers to bee counted Seditious and the troublers of a State solely for discharging the duty of their places faithfully Now by this high Charge we may see that this false Prophet sought the life of the true one as will appear if we frame his Accusation into an Argument thus He that hath conspired the ruine both of King and Kingdom ought to dye But Amos hath done so Ergo. But it pleased the Lord in whose hand is the heart of the King to make the King so farre to favour the Prophet as that hee sleighted this Priests accusation and therefore Amaziah pretends friendship to ths Prophet as we shall see hereafter Now let us view the Transactions of this High-Priest and we shall finde a compleat Character of a false Prophet or the perfect picture of a Polititian 1 They use to flatter and delude great ones making them to beleeve that none are their friends but such as say as they say and doe whatever they would have them doe and humour them in their sins and that they are their foes that like Amos here deal faithfully and plainly with them and this is no small part of great mens misery that they have few about them that dare or will deal faithfully with them They may use the Letany in this sense with that alteration which the poor Curate used when he saw his Lord come into the Church O God the Father of Heaven have mercy upon us Right Honourable Sinners Their state in this respect is farre worse than that of inferiour persons who are plainly and truly told of their sins when these are soothed up to their destruction 2 They calumniate and belye the true Prophets they observe Machiavels rule Calumniare audacter saltem aliquid adhaerebit Lye lustily somewhat will stick though it be never so false So it was with Amos here 3 They labour with might and maine to suppress and silence the true Prophets they know that their Kingdom cannot long stand if once the faithful Ministers of Christ bee countenanced Light and Darkness the Ark and Dagon Christ and Belial can never subsist together This made Amaziah here to use both force and fraud to rid the Land of Amos. 4 They labour to suppresse good men before they can be heard They must not speak nor dispute the case Thus Amaziah here clancularly accuseth Amos to the King when he could make no defence for himself 5 They usually mingle some truth with their lyes As Fowlers doe mixe some Wheat with their Chaff to catch the Birds the sooner So did Amaziah here he mixed some truth with his lyes Amos hath said Ieroboam shall dye by the Sword that was false and Israel shall surely goe into Captivity that was true OBSERVATIONS 1 In all ages there have been false Prophets to oppose the true There was a Iannes and a Iambres to resist Moses 2 Tim. 3.8 and four hundred false Prophets against one good Micaiah a Pashur and an Hananiah against the Prophet Ieremy and here Amaziah against Amos. So in the New Testament how bitter were the High Priests against Christ Ioh. 11.47 48. accusing him as an enemy to the State and no friend to Caesar. How did the Stribes and Pharisees oppose the Apostles and since Antichrists Kingdom hath been set up how have Gods faithful witnesses been persecuted and slaine Persecution hath ever been the lot especially of Gods zealous Messengers Acts 7.51 let a man faithfully discharge the duties of his place and then let him look for some Idolatrous Amaziah to oppose him When we have opportunities of doing any good we must look for many adversaries 1 Cor. 16.9 Let us not then be offended when we meet with the like usage from the world 2 It is the porperty of Persecutors to undermine Gods Servants clancularly Amaziah sends to the King privily unknown to Amos and accuseth him for a Traytor that so he might be condemned without hearing or answering for himself Thus they deal with Ieremy when they could finde nothing justly against him then they secretly devise devices against him Ier. 11.19 12.6 18.18 where we may observe the vile ingratitude of men this Prophet had by his Prayers averted two Judgements from Israel yet now they seek his death who saved their life and accuse him of Rebellion who saved them from destruction Valiant men charge their adversaries in the face it is for Cowards to creep behind Truth seeks no shifts nor corners it loves the light as true gold fears neither the Touch-stone nor the ballance but falshood being a work of darknesse loves darknesse and is not able to stand bare-faced before truth and therefore it makes lyes and falshood its refuge 3 Wicked men what ever they pretend yet intend Self Haman pretended the Kings profit when his owne ambition envie and revenge was that he really sought Hest. 3.8 So this Idolatrous Priest here pretended great love and service to the King when Self was in the bottom of the design Hee was the Priest of Bethel and got much profit by the place and therefore he hated Amos heartily who forbad the people to come any more at Bethel but to shun it as a place infected with Superstition and Idolatry Amos 5.5 and so all the fat of this self-seeking Priest of Bethel ran into the fire This he could not bear for it struck at his dignity and livelihood Such men make their bellies their gods and little regard what becomes of truth modo hic sit bene as the Monk said when he stroked his fat paunch Wee read of low and
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
the Margent of a Book points to some notable thing and is like the sounding of a Trumpet before some famous proclamation or the ringing of a Bell before an excellent Sermon 3. Here is the Vision to be attended and observed and that is A basket of Summer fruit Amos saw a basket of Summer fruit After all the Visions means and menaces which the Lord had given them he adds yet this Of a basket of Summer fruit if at last he might work upon their hard hearts By this sacred Hieroglyphick the Lord typifies the manner of Israels end and shews it to the Prophet in Vision the better to affect both Prophet and People A basket of Summer fruit is quickly ripe as the great heat of the Sun doth more speedily ripen fruit so the great means and mercies which this people did injoy hastened the maturity of their sin and made them as the Rod of an Almond-tree which blossometh before other trees Ier. 1.11 12. When fruit is ripe and gathered 't is a sign that Summer is past and Winter is at hand so this Vision did shew that the Winter of a final overthrow was nigh to the ten Tribes The word which we render Basket the Vulgar render it Uncinus an Hook wherewith we get the fruits which are past our reach from the tops of trees 'T is true the word is Homonymous in the Original and admits of divers significations as a Basket a Hook a Cage but most properly it signifies a Basket though there is a truth in all these for as the Hook pulls down those Apples which are ripe with ease and brings the boughs to our hands and as ripe fruit in a Basket or birds in a Cage Ier. 5.27 are easily carried whithersoever the owner pleaseth so the Israelites which were ripe for ruine should be easily and suddenly carried away out of their own Land by the Assyrians as appears 2 King 17. OBSERVATIONS 1. The Servants of God must persevere in their Ministery notwithstanding peoples obstinacy The Prophet had preacht five Sermons before and though he were affronted by Amaziah the Priest and accused of sedition and advised to fly and be gone that so the Kingdome might be shut of him yet he goes on in his duty still and adds a sixth Sermon to the rest and publisheth another Vision to his former Visions if by any means he might reclaim them The barrenness and baseness of a people must not make us barren Ezek. 2.3 6 7. 1 Cor. 9.16 but by an holy Antiperistasis the more vile our people are the more zealous must we be for God as Elijah was in the midst of an Idolatrous Generation If men be hardened in their sins and oppose the truth we must harden our fore-heads against their oppositions and set our faces as a flint against them as our Saviour did Isa. 50.7 and Ier. 1.18 Yeelding to the wicked in their wickedness makes them more Tyrannical and violent Wee must therefore add Sermon to Sermon and Precept to precept Isa. 28.13 If one blow or one woe will not awaken sinners we must add seven more Mat. 23.13 to 29. 2. 'T is lawful in weighty cases to use a Preface before wee speak The Prophet here begins with a Thus hath the Lord shewed mee to quicken their Attention But of this elsewhere 3. Ministers must preach plainly to their people Hence the Lord so oft useth similitudes by his servants the Prophets Isa. 5.1 c. Ier. 2.21 Ezek. 17.6 Mat. 13. 3 c. and condescends to our capacities by setting forth Visions signs and sights before his Prophets for the better instruction of his people Numb 12.6 24.4 Isa. 6.1 Ier. 24.1 2 3. Ezek. 1.1 c 8.3 Dan. 1.17 2.19 Amos 1.1 7.1 4 7. Zach. 3.1 In those Visions the Lord revealed himself in an extraordinary manner to his Prophets yet so clearly and certainly as if they had seen the things presently fulfilled which they fore-told hence they were called Seers 1 Sam. 9.9 And though these Visions and Revelations be ceased in our daies yet in these Gospel-daies he hath spoken to us by his Son Heb. 1.1 2. and hath given to us a more sure word of Prophecie both for perspicuity and certainty because 't is both written and sealed 2 Pet. 1.19 4. Ministers must preach nothing to their people but what they have received from the Lord. Of this see before Amos 4.1 Obs. 3. 5. Matters of moment must bee marked Therefore the Lord sets a Behold here upon this Vision and questions with Amos about it the better to excite him and his hearers to the due observation of it Wee are all dull and slow of heart to beleeve the holy things of God and had great need of quickning VERSE 2. And he said Amos what seest thou and I said A basket of summer fruit then said the Lord unto mee the end is come upon my people Israel I will not again pass by them any more IN the precedent Verse we had the Type propounded in this Verse it is expounded The better to awaken both Prophet and People and to quicken their attention 1 The Lord questions with the Prophet Amos what seest thou Questions and Colloquies are more lively and make a deeper impression than plain positive assertions hence the Lord so often useth them Amos 7.8 Zach. 4.2 5.1 2 Here is the Prophets answer And I said a basket of summer fruit This was the Vision which the Lord shewed him what these ripe fruits were whether Cherries as some affirm or Figgs as others or Pears Plumbs Grapes as others or Apples as A Lapide labours more subtilly than solidly to prove by eight Analogies it is not material for us to know it is sufficient that they were summer fruits gathered towards the end of summer when fruits ripen and even fall into the hands of the gatherer 3 Here is the Lords explanation of this Vision Then said the Lord unto me the end is come upon my people of Israel There is an elegant Paranomasy between the two Hebrew words viz. that which signifies summer fruits and that which signifies an end they both sound much alike so that the one may easily put us in mind of the other the ripeness of their sins of the nearness of their ruine The Lord had tried all means and medicines both as a Father and a Physitian to cure this people but since they were incorrigible and incurable he now resolves to trouble himself and his Prophets no more with them for now he intends utterly to destroy them The end is come Hypocrites and presumptuous sinners are wont to promise themselves a longer time still No saith the Lord you are ripe for ruine and therefore now you shall reap the fruit of your owne wayes I will bear no longer with you but as ripe fruit falls of its own akind with ease so shall this people drop into the mouth of the Assyrian now that the term and
time decreed by God for their final overthrow is come As men gather ripe fruits into their Baskets and then eate them so shall the cruel and greedy Assyrian devour and destroy those rebellious Sinners who are ripe and ready for destruction and therefore the Lord addes I will not again pass by them any more The like expression wee have Amos 7.8 q. d. I will not spare them nor pass by their sins any more as I have done So Micah 7.18 the Lord is said to pardon and pass by the sins of his people but these had so provoked him that he would no longer defer the punishment of their iniquity They had enjoyed a long summer of peace and prosperity which instead of ripening their Graces had ripened their Vices and therefore now the Lord resolves to make a final end with them and utterly to consume them from the face of the earth As if the Lord had said The cry of their sins is so great that I can no longer forbear them but I will execute my Iustice upon them without any inclination to mercy which they have so greatly abused it is true I have foâ—merly pluckt off some of their fruits and have destroyed some of their people but now I will come with a basket and gather all that grows upon Israel and will make such an end of this gathering that there shall bee no more of this kind left for hereafter OBSERVATIONS 1 Sacred and Majestick Rhetorick becomes the Ministers of Christ. A vain light frothy flourish of words is below the Ministers of Christ but a grave solid serious finding out of acceptable words the better to work upon the affections of people becomes our calling Hence the Lord himself here useth an Erotesis a Paranomasie c. Metaphors c. 2 When the Sins of a People are ripe and full God will no longer spare them He lets the wicked fill up the measure of their iniquity before he destroys them Gen. 15.16 Ioel 3. Nah. 3.12 13. Revel 14.18 Though he bear long yet he will not alwayes bear but when sin is come to maturity he will cut it down with the sickle of his wrath and will recompence his patience with the fierceness of his fury and then though Noah Iob and Daniel should stand before him for such a people yet they could not prevail Ezek. 14.14 20. nor preserve them from ruine Ier. 16.5 Lam. 4.18 Ezek. 5.11 7.5 6. Nah. 1.8 9. Q. But when are a people ripe for ruine A. I have shewed at large elsewhere viz. when the multitude magnitude strength growth impudency and obstinacy of peoples sins are come to the height then is a peoples downfall near when no Preaching no Praying no Judgements no Mercies can better a People but they fall away more and more and grow worse and worse it is a most certain sign that sin is ripe and that people nigh to ruine 3 God will not spare his own people when they rebel against him Though Israel be his People and in Covenant with him yet if they walk not up to the terms of the Covenant God will cast them off and bring an end even upon Israel for so saith the text The end is come upon my people of Israel People are apt to sooth themselves up in their Priviledges and to think that their Prerogatives should save them from wrath but in vain as I have shewed elsewhere VERSE 3. And the Songs of the Temples shall be howlings in that day saith the Lord God there shall be many dead bodies in every place they shall cast them forth with silence THe Prophet goes on to amplifie the greatness of the approaching Judgements the better to awaken them to this end he tells them 1. That the Songs of the Temples used at their sacred Solemnities and Divine Service should cease and be turned to howling and lamentation for the miseries that should come upon them This Howling notes the greatness of the grief and the height of horrour which should surprize them they should not only weep for the calamities which should come upon them but they should weep till they howl again for anguish of spirit Hence when sore Judgements light upon a people we read of howling wayling and weeping joyned together Isa. 15.3 Ier. 4.8 Ezek. 21.12 Hos. 7.14 Micah 2.8 Q. But what is meant by the Temple here A. The word signifies both a Palace and a Temple and therefore some render it The Songs of the Palace shall be howlings q. d. those Palaces and great Houses of the great ones which have been hitherto filled with Mirth and Musick shall be now filled with weeping and howling The Septuagint and the Vulgar mistaking the word Scirot cantica render it Cardines laquearia Templi stridebunt but the word signifies a Temple as well as a Palace and by it here is meant not so much the Temple at Ierusalem which was not destroyed till a considerable time after but the Idolatrous Temple of Bethel where the golden Calves were and other high places where they had set up Idols for though this Prophet doth sometimes glance at Iudah and Ierusalem yet the primary bent of his Prophecy is against Samaria and the ten Tribes as appears vers 14. I will punish those that swear by the sin of Samaria which was not farre from Bethel against whose Idolatry Amos so much inveighed Amos 7.13 2 There should be so great a Mortality of all sorts and Sexes that many should dye by the Sword Plague Famine Captivity and other Judgements every word hath its weight There shall be dead Bodies many dead Bodies many dead Bodies in all places and these shall be cast out with silence i. e. they shall cast them into common pits and bury them without lamentation or any funeral solemnity The word Has Tace Sile is the same with Amos 6.10 Be silent Some give the same sense of the word as they do Amos 6.10 he that buries the dead shall say to him that helps him Be silent not a word for God is just in all that he hath brought upon us for our Apostasie and Idolatry So the word is used Amos 5.13 6.10 Hab. 2.20 Zeph. 1.7 Zach. 2.13 or else thus Throw these dead bodies into pits and say nothing lest we be sequestred as unclean by the Law 3. Here is the time when all this misery should fall upon them viz. In that day i. e. in the day of Israels final overthrow 4 Here is the certainty of all this Dixit Dominus The Lord who cannot lye hath spoken it OBSERVATIONS 1 The joy of Idolatrous worshippers shall end in sorrow They may feast and fiddle and sing for a time and walk in the light of those sparks which themselves have kindled but this they shall have at Gods hands they shall lye down in sorrow Isa. 50. ult God hates both them and their singing and will turn their songs into howling Amos 5.23 Superstitious persons are apt
mixt with Chaff Cockle light-corn litte-stones and dust This refuse which is not marketable and is seldome sold but is usually given to Beasts or Birds yet these Muckworms sell this Muck for pure Grain to the Poor who were necessitated to buy this or starve and make them pay as if it were good corn This accumulated cruelty makes the Lord to swear their ruine in the next verse OBSERVATIONS 1 Worldly men are very industrious for Mammon and riches They move every stone for the attaining of it and care not how they come by it whether by right or by wrong on the Lords Day though their hands be tied yet their hearts are on it and on the week-days 1. They get false Weights 2. False Wares 3. They inhance the price of those Wares 4. They get not only the poor mans Purse but his Person too Thus they that will be rich fall into many snares and temptations of the Devil which drown men in perdition 1 Tim. 6. 9 10. and if men be so violent for earth what should we bee for Heaven 2 Life is a precious thing Men will sell their Cattel their Cloathes their Children yea themselves for food to preserve life Gen. 47.20 23.25 Nehem. 5.2 3 5. so true is that Iob 2.4 Skin for skin and all that a man hath will he give for his life It is a Proverbial speech some by skin understand a mans cloathing which at first was made of Skins Gen. 3.21 q. d. a man will part with his Cloathes rather than with his Life for the body is more than raiment Mat. 6.26.2 Others by Skin for skin understand riches goods and all the outward estate which are like a Skin to cover and â—ence us from poverty and misery but life is better than all these and hatâ—â—â—en greatly prized by good men Gen. 32.11 Hest. 7.3 and bad men Gen. 25.32 Hest. 7.7 Eccles. 9.4 3 Covetous men are cruel men They buy and sel not only Cattel but men Neh. 9.37 yea righteous men they sell the righteous for silver and condemn the just for a reward Iam. 5.6 anything for money Sell a Boy for a Lust and a Girl for a cup of Wine Ioel 3.3 Some men will transgresse for an handful of Barley or a morsel of Bread Ezek. 13.19 Thus the poor alwayes pay for it especially the meek and modest poor men are apt to goe over the Hedge where it is lowest and to catch the poor by drawing them into their Nets Psal. 10.9 that is into their Debt-books that they may morgage all unto them and at last become their slaves and bond-men As the good man considers the case of the poor and needy that he may be the fitter to releeve him Psal. 41.1 so these mercilesse men consider the poor that they may devour him 4 Men may not debase a Commodity depriving it of its primitive goodness and then sell it for the best at a full value Corn-masters may not cull out the best Grain nor mingle their Grain with refuse and then sell it as they did here for the best We may not mingle Wine with Water nor Drosse with Silver but whatever we would that men should doe to us in equity and justice even so must we doe unto them 5 The world hath a very mean esteeme of the godly They value them no more than their old Shooes and therefore they sell the righteous for a pair of Shooes as if any contemptible rate were good enough for them See how different the judgement of this wicked world is from the Judgement of God The world esteeme the godly as the drosse and dung the filth and off-scouring of the world 1 Cor. 4.13 but God esteemes them as the glory of the world Isa. 4.5 the only excellent ones of the earth Psal. 16.3 he thinketh them too good to live in this wicked ungrateful world Heb. 11 38. 6 Cruelty ends in misery God threatens these Men-sellers and Men-devourers with dreadful Judgements Amos 2.6 8.7 Luke 16.24 Iames 2.13 Though the poor bear it yet God will not alwayes bear it at their hands but swears he will be avenged on them for so it follows VER 7. The Lord hath sworn by the excellency of Jacob surely I will never forget any of their works WEE are now come to the Third Part of this Chapter where the Judgements of God both Corporal and Spiritual are more fully set forth unto us 1 The Prophet shewes the certainty of these Judgements in that the Lord doth not only say but swear that he will bee avenged on them 2 As they had been great Sinners so he sets forth the greatness of their Punishment It shall overflow the Land like a mighty floud vers 8. 3 As he had shewed the certainty so he sets forth the suddenness of their sorrows Their light shall be turned into darkness and that at noon-day their mirth into mourning and their high prosperity into the lowest misery vers 9 10. 4 As if all this were not sufficient he yet goes higher and threatens them with a Famine not of bread but which is worse of the Word of God As Spiritual Mercies are the choyceest Mercies so Spiritual Judgements are the farest Judgements 5 Which strikes all dead He tells them that this their loss should be irreparable They shall fall and shall never rise any more vers 14. We have heard of Israels Sin now follows his Suffering and lest any should flatter themselves and think that these Threatnings were but Scar-crows therefore the Prophet the better to awaken these secure Sinners brings in the Lord swearing their destruction q. d. So sure as I live saith the Lord so sure shall yee dye This Oath of God noâ—es both the certainty and immutability of Gods Counsel and Decree to punish Israel where we have 1 The certainty of Israels ruine The Lord hath not only said but sworn it that is he hath most certainly decreed it for Gods Oath is nothing else but Gods immutable Decree severely to punish these cruel Caytiffs and Oppressors of the poor 2 By whom doth the Lord swear why it is by the excellency and eminency of Iacob that is by himself who is the glory and excellency of Israel and by whose favour and free-election they excelled all the Nations of the world Other Nations had dead Idol-gods but it was Israels glory above all the Nations of the World that they had the Lord for their God and were in Covenant with him The Lord hereby tacitly upbraids them for their ingratitude that having such glorious priviledges from him they should yet rebel against him Some by the excellency of Iacob understand the Ark and others the Temple it is true these are called The glory of Israel but since the Lord hath no greater to swear by therefore he swears by himself who is here called The Excellency of Iacob i. e. of his people Israel The Vulgar leaving the Fountain and following the corrupt streams of the Septuagint
we do the works of Abraham Iohn 8.39 Rom. 9.7 8. Let our Ancestors be never so gracious unless we follow their gratious example and walk in their steps we are no better in Gods esteem than Ethiopians and out-casts yea the piety of predecessors is so far from justifying any in their sins that it aggravates them in that they had such good patterns set before them and yet they would not follow them A Noble Pedigree is little worth where the line of well-doing continues not and 't is much more glory to begin the honour of ones house than either to end it or not encrease it What did it profit Châ—m that he was the Son of Noah or hurt Abraham that his Father Terah worshipped Gods of Clay or hurt Timothy â—hat he was born a Gentile Honesty how mean soever the birth be knows no disgrace The Prince of Satyrists though a Heathen yet hath spent a whole Satyr to very good purpose against those that boast of their Noble Pedigree when themselves have nothing that is truly Noble in them 2. Priviledges abused increase wrath Mat. 11.20 21 22 23. Rom. 2.9 1 Cor. 10.2 3 4 5. Heb. 2.1 2 3. When men ungratefully abuse their mercies and the God of their mercies 't is just with God to strip them of those mercies But of this at large elsewhere 3. Sin debaseth a people and makes glorious Nations like to unglorious and contemptible Heathens Whilst Israel walked up to his priviledges he was exalted but when he offended in Baal and fell to Idolatry he died and lost his reputation with God and Man both at home and abroad Hos. 13.1 Ezek. 16.3 4. The changes in Nations aud translating of Kingdomes from one to another are not casual but providential There is the finger of God in them all 'T is he that destroyed the Canaanites and brought in Israel 'T is he that cast out Israel and brought in the Assyrian he rooted up Iudah and brought in the Chaldean and rooted up the Chaldeans by the Medes and Persians and brought the Philistines and Syrians out of Caphtor and Kir He puts down one and sets-up another in the Throne and none may say unto him What dost thou Deut. 2.21 4.21 5. External favours and deliverances are no Arguments of Gods internal love and favour to a people Uncircumcised Philistines and Idolatrous Syrians may be delivered from a Caphtor and a Kir and yet these preservations may be to them but reservations to greater wrath Pharaoh was delivered from many plagues yet his heart being hardened at last hee perisht in the Sea All things come alike to all and there is no judging of Gods favour by these external things Eccles. 9.1 2. The Sun of prosperity shines as well on the barren Wildernesse as upon the fruitful Pastures VERSE 8. Behold the eyes of the Lord God are upon the sinful Kingdome and I will destroy it from off the face of the Earth saving that I will not utterly destroy the house of Iacob saith the Lord. THe Prophet goes on in the confirmation of what he had denounced against Israel by an Argument drawn from the Justice of God who is of purer eyes than to behold iniquity with the least approbation and who will not acquit persons or Kingdomes that persevere in their wickednesse Behold the eyes of the Lord are upon the sinful Kingdome to punish and destroy it In the words wee have 1. A note of Attention Behold 2. The matter to be attended and that is 1. A judgement threatned God will destroy Israel from the Superficies on face of the earth that is he will extinguish their memorial from amongst men and root them out of the world so that they shall never have more the face of a Nation upon Earth The like expression we have Exod. 32.12 Deut. 6.15 Warnings could not mend them now Judgements shall rid the world of them 2. Here is the reason why the Lord will thus destroy them and that is because they are a sinful Kingdome or as the words are in the fountain they are a sinning Kingdome a Kingdome even composed of sin and drowned in iniquity A Kingdome that sinned not through weakness but wilfulness whose sins were not infirmities but enormities They fell not by the violence of temptation but 't was their trade to be sinning they were wholly given up to it both Superiours and Inferiours had for many years been a race of Idolaters persisting obstinately in their wicked waies no wooing nor warning no mercy nor menaces could work upon them they were incorrigible and incurable and therefore the Lord now resolves to ease himself of them Quest. But who is meant here by the sinful Kingdome A. Some conceive that by Kingdome here is meant any sinful Kingdome indefinitely but I conceive that Amos being sent more especially to prophesie against the Idolatry of the Kingdome of Israel doth directly and primarily speak against the Idolatry of the Kingdome of Israel for Idolatry is called The sin by way of eminency as I have shewed before on Amos 8. ult now Israel persevering as in other sins so especially in this great sin of Idolatry is here called Mamlachah Hachattaah Hoc regnum peccans this sinful Kingdome the article Ha is emphatical and the Text saith not Mine eyes are upon a sinful Kingdome indefinitly but upon This sinful Kingdome viz. of Israel and then secondarily it includes the Kingdome of Iudah which had deeply corrupted it self and not long after they also were carried Captives to Babylon 3 Here is the certainty of the judgement The Eyes of the Lord are intent upon them for this purpose see Vers. 4. before he hath set his face in anger against them to destroy them 4 Here is a mitigation or qualification of the Threatning Yet he will not utterly destroy the house of Iacob but in the midst of judgement he will remember mercy and having purged out the dross and destroyed the prophane body of the people and rebellious rout he will preserve the penitent as a remnant for himself according to his promise made of old to Abraham Isaac and Iacob Lev. 26.40 41 42. Though the Lord beat Heathenish Nations to dust and stock up the wicked root and branch and though Israel deserved a total destruction yet for his own Name sake he will not deal so with his Church and chosen he never utterly destroyes them but leaves some remnant to praise him and to shine like lights in the midst of a perverse people and if he do bring them into Captivity yet a remnant both of Israel and Iudah shall return again according to that precious promise Ier. 30.3.10 â—o the dayes come that I will bring again the Captivity of my people Israel and Judah saith the Lord and will cause them to return to the land that I gave to their fathers and they shall possess it This was fulfilled when a remnant of Israel returned out of Assyria and
things grew to extremity and observing that all the fruits of the earth both Corn and Grass were like to be suddenly consumed by the devouring Locusts and so a fearful Famine would come upon the Land he betakes himself to his Prayers as the best remedy against such a malady 1 King 8.37 he deprecates the Judgement and prevails So that here is 1 The Judgement threatned and that is the Famine one of Gods sore Judgements Ezek. 14.21 2 Here is the means that was used for the stopping of the execution of it and that was the prayers of the Prophet and other good people This Prayer is Argumentative it is short but sweet little in words but full of matter little for quantity but full of faith as appears by the speedy answer and the good effect which it had God delights not in babling or multiplicity of words Eccles. 5.2 it is the faith and fervour of the Person praying and not the bare words which God regards The Prophet useth two Arguments to move the Lord to shew mercy to them The first is drawn from the Covenant of Free-grace which God made with his people it is Iacob that is in distress by whom shall Jacob arise q. d. I plead not for Babylonians Aegyptians Assyrians or any barbarous Nation that know thee not but my suit is to thee in the behalf of thine owne Church and chosen it is for Iacob thine inheritance which is near and dear to thee that hath made thy servant thus bold to speak unto thee Psa. 105.6 135.4 Isa. 19. ult Ier. 2.14 Remember O Lord thy Covenant made with Abraham Isaac and Iacob spare thy people pitty thine inheritance there is nothing works more upon God than the remembrance of the Covenant of Free-grace which he hath made with his people he delights in that Deut. 7.9 12. and therefore the Saints so oft urge it Exod. 32.13 Psal. 74.20 By Iacob here is primarily meant the ten Tribes or the Israelites which were the posterity of Iacob though Iudah be not totally excluded for Amos oft glanceth at them also Amos 2.5 6.1 A second Argument is drawn from the shattered sad condition which this People were in they were little very little and low O Lord forgive I beseech thee by whom shall Iacob arise for he is small He is small and low in Men in Spirituals and Temporals in Church and State Money in Spirituals and Temporals in Church and State Strength in Spirituals and Temporals in Church and State 1 They were little and low in Temporals both in Number Riches and Power they were much impaired and wasted by various calamities of Sword Famine and Pestilence as appears by chap. 4. 2 King 14.26 when Ieroboam the second came to the Throne the Lord saw that the affliction of Israel was very bitter for there was none shut up or left nor any helper in Israel 2 They were low in Spirituals in Ahabs time the Worship of God was generally corrupted his Truths despised his Ministers persecuted 1 King 18.4 and such a general face of Idolatry had over-spread the Land that Elijah complains he was left alone 1 King 19.10 and in the ninth verse of this Chapter the Lord threatens to lay their Sanctuaries wast and that they should have a famine not of Bread but of the Word of God chap. 8.11 12. Thus the Prophet pleads not Iacobs merit but Gods mercy and free-grace so much the original word imports to be favourable and propitious to spare and pardon The word is often used in the Law for forgiveness upon oblation and intercession made by the Priest Numb 14.19 Levit. 4.20 26 c. Psal. 25.11 He first beggs for pardon of their sin for he knew right well if the cause were removed the effect would quickly cease Neither doth he plead Iacobs excellency but his misery to move the Lord to shew him mercy q. d. Consider O Lord the low and sad estate of thy people they are low in Temporals and low in Spirituals and few in number and if thou still goe on thus with thy Iudgements all must perish and there will be none left to praise thee if thou shouldst enter into judgement with thy Servants there were no abiding Bâ—ut as it is the glory of a man to pass by an offence so it will make much for thy glory to pardon and pass by the sins and transgressions of thy poor afflicted people It makes not for thine honour nor doth it suit with thy nature to afflict the afflicted nor to oppress the oppressed Hold then thy hand spare thy People and pitty thy distressed flock Thus this good Prophet did commiserate their condition and intercedes for the life of those who sought his death it is true he had plainly and powerfully reproved them for their sins according to his place and calling yet that they might see he did nothing out of hatred but by office and command from God not out of passion but out of compassion to them he now prays for them and prevails By whom shall Jacob arise Or who shall raise Iacob or how should he subsist if thou still pursue him with thy Judgements The Original word Kum hath many significations which hath caused these various lections it signifies to arise to stand to establish and abide Some render the word Transitively for to raise Who shall raise Jacob i. e. who shall raise and restore him and make him happy in the enjoyment both of Temporals and Spirituals Thus the sense is the same take it which way you will By whom shall he arise The Prophet could not see who should effect this and therefore he asketh the question By whom shall he arise he could discerne no visible means how the weakness of Iacob should be strengthened and the lowness of Iacob be exalted and therefore he goes unto God by Prayer As when the enemy is high we are apt to question who shall bring downe these Gyants these sons of Anak these great Zanzummims of the world for they are high and mighty So when the Church is low and lies in the dust our unbelief is apt to question its arising By whom shall Jacob arise for he is low OBSERVATIONS 1 Afflictions are a means to bring us to God When all the fruit of the Land was almost devoured now comes Praying Spare Lord. We are all too like Ioab in this Absolom sent twice for him but he would not come at last he set fire on his Corn fields and then Joab arose and came 2 Sam. 14.30 31. Hence the Lord takes it for granted that in our affliction we will seek him diligently Hos. 5. ult and so they did Hos. 6.1 and so did the Woman of Canaan Mat. 15.22 and the Prodigal Luke 15. and Iehosaphat 2 Chron. 20.12 and David Psal. 120.1 and Paul 2 Cor. 12.9 2 In Gods Ministers there must be a due temperature of sharpness and sweetness of severity and mercy They must have a holy anger against