is here rightly stiled a famine Man consists of two parts of Soul and Body and both these must be fed the body which hath its Original from the earth is maintained by earthly nourishment but the soul which is spiritual must be fed with the spiritual food of Gods Word for as bread is the stay and staff of mans body and the body cannot live without it so Gods Word is the support of the soul and it cannot live without that hence it is called Food Ier. 3.15 15.16 Iohn 21.15 17. Act. 20.28 'T is here and here onely that Christ the bread of life is revealed unto us Iohn 6.35 Prov. 9.1 to 7. 'T is in the Gospel that wee have a feast full fraught with spiritual delicates Psal. 65.4 Isa. â—5 6 55.1 2. Hence David makes such bitter lamentation for want of it Psal. 42.2 3. and 84. and 't is made one note of Gods people that they mourn for want of the holy Assemblies Zeph. 3.18 Lam. 1.4 7. and 2.6 7. and 4.1 and 5.18 Iâ—â— esteemed the word of the Lord above his necessary food Job 23.12 He did not only esteem it above Lands and livings above gold and silver but even above his appointed food without which he could not live He did more earnestly desire it more heartily delight in it and more highly prize it than he did his necessary food without which he could not â—ubsist He had rather lose his usual meals than lose his opportunities of meditation on the Word of God Hence 't is that Gods Ministers are called Stewards 1 Cor. 4.1 2. Titus 1.7 which must dispense this Bread of Life according to the capacity of their Hearers They must give Milk to Babes and strong meat to strong men for Gods Word is both Semen Pabulum it is the seed by which we are new-born Iam. 1.18 1. Pet. 1.23 and the food by which we are nourisht after 1 Pet. 2.2 by this the dead are inlivened Ioh. 5.25 the dark inlightned Psal. 19.8 and the sorrowful comforted Isa. 40.1 2. This shewes the great necessity and benefit of the preaching of Gods Word and should make us prefer it unto our chiefest joy But to this point I have spoken at large in a set Treatise 2 Contempt of Gods Word brings a famine of the Word The Lord here suites his Judgements to his Peoples sins He had in great mercy raised up for this people of their owne Sons for Prophets and taught them not by strangers but by Children that came from their owne loyns yet they ungratefully said to the Prophets Prophesie not Amos 2.11 12. and commanded this our plain-dealing Prophet to preach no more at Bethel but to goe see some other Countries Amos 7.12 13 16. Hinc illae Lachrymae This brought the famine amongst them VVhen God shall bestow the preaching of the VVord upon a people which is the choycest gift which he can bestow on the Sons of men and they shall loathe this Mannah and vilifie those that bring it it is time the Lord should cease giving when such gifts are scorned and cease loving when his love is contemned The Iewes that stoned the Prophets killed the Apostles and crucified Christ for this great contempt they have been a people of Gods Curse this sixteen hundred years When men grow weary of truth it is just with God that they should be left to error and when they are weary of a faithful Amos that they should have a flattering Amaziah When men will not receive the truth in love God will give them over to strong delusions that they shall beleeve lyes A dreadful Curse 2 Thes. 2.11 q. d. Since I have given them Light and shewed them my Truth and the way to Heaven but they have rejected it therefore there shall come false Prophets and shall cry down Ordinances Sabbaths c. and you shall beleeve them that shall set up humane inventions and you shall follow them When Children abuse their Bread and play with it and trample it under feet it is time for Parents to take it from them To bring these things à Thesi ad Hypothesin and to apply this contempt of the Word to our seâ—ves it may make us tremble to think whither we are fallen Since the Apostles times the Gospel never shone so brightly as it doth at this day and never was it and the Ministers of it more openly vilified and that by many old Professors who are turned blasphemers than at this day and therefore wee may justly fear that the Lord will punish our abuse of Light with the darkness of Popery and take his Gospel from us and give it to a people that shall yeeld him better fruits of it than wee have done Sad tidings alwayes follow the contempt of the glad tidings of the Gospel and they that think they have too much Preaching shall at last have none at all When Ierusalem began to abuse the Prophets they were quickly made a desolation 3 The loss of the Word of God is the sorest losse No famine like this famine no judgement like this judgement Lam. 1.4 it is the heaviest that can befall a people on this side Hell which made Luther say I would not live in Paradise without the Word but with it I could make a shift in Hell it self David knew this full wel and therefore in the midst of all his wants he was most sensible of this and begs it as that one thing necessary that he might dwell in the House of the Lord Psal. 27.4 It is true Corporal famine is very terrible and brings people into sad perplexities and extremities as you may see Lam. 1.11.19 2.12 20. 4.4 9. 5.16 but this Spiritual famine is farre worse For 1 That and other Judgements pinch but the body but this pines the soul now as the soul is more noble and excellent than the body so its Judgements are farre more dreadful because Spiritual It is sad when men shall cry for bread and they have a Stone given them for meat and they have a Serpent for drink and their Pastors or Impostors rather give them Poyson 2 That may be a means to bring a man home to God but this increaseth and confirms the separation between God and the soul. 3 That kills but the body at worst but this destroyes both body and soul. So that as our Saviour said in another case about fearing of men so may I say about fearing of â—amines fear not that famine which can but kill the body but I will fore-tell you what you should fear Fear that Famine which can destroy both body and soul yea I say unto you fear that 4 Here is a Thirst added to the famine a thirst of water Though God sometimes punisheth Cities with famine yet they may have water to drink but if they want both bread and especially water the distress lyes very heavy for Thirst if it be in extremity is one of
he deal with Calvin Hear how expresly he speaks against the Doctors opinion Quod hic dicitur de tritici et vini abundantia debet exponi pro natura regni Christi ergo quia spirituale est regnum Christi sufficiat etiam nobis affluere spiritualibus bonis Et Iudaei quos Dominus sibi residuos reservarit contenti fuerunt illâ spirituali abundantiâ Siquis objiciat Prophetam hic non Allegoricè loqui responsio facilis est â—empe hunc morem passim receptum esse in Scripturâ ut faelicitas sub commodis praesentis vitae terrenis benedictionibus quasi pingatur ante oculos nostros praesertim hoc observare in Prophetis licet quia stylum accommodabant ad captum rudis infirmi populi What could be spoken more from this text against the Doctors opinion and yet the Doctor still tells us that he mainly contends for a literal sense and for a Corporal bringing back of the ten Tribes into their own country But a greater than Doctor Homes is of another judgement it is the learned Doctor Rivet glossing on Amos 9.13 thus he saith Harum promissionum minima pars ad temporalia referri debet ut ex iis assurgamus ad spiritualia plera etiam non impleri perfectè in hac vitâ teneamus sed coelestem beatitudinem respicere quomodo quando excellentius est quod promittitur regni Christi civibus praestandum quà m unquam temporaliter fuit praestitum necessarium est ut de bonis spiritualibus accipiatur per Christum donandis c. ubi plura But to put all out of controversie St. Iames citing Amos 9.11 12. interprets them Spiritually and proves the calling and conversion of the Gentiles in the Apostolical times from them as I have shewed before Acts 15.7 to 17. now whether shall we beleeve the Apostle Iames that interprets these words Spiritually or Doctor Homes who mainly contends for a literal sense 2 Daâ—â— non concesso giving but not granting what the Doctor saith suppose all these promises were to be taken literally for temporal blessings yet how doth it follow hence that Christ shall reign with the Saints on earth in a visible manner a thousand years Let any one read over all these five Verses and put to any one of them singly or to all conjunctly ergo Christ shall reign with the Saints a thousand years here on earth and see if he can forbear smiling at such gross Non-sequiturs which agree like Harp and Harrow Lastly the Doctor in the close of all challengeth all the Men and Books in the World to shew when ever these promises were yet fulfilled When saith this self-conceited Doctor were all the wast Cities re-built the breaches made up when was there ever yet all spiritual and all outward prosperity in the Church When dâ—d the Mountains ever run VVine or the Hills ever melt into Oyl and Milk and Honey and when were all these enjoyments perpetuated Ans. If you take the Promises spiritually St. Iames hath told us they were fulfilled in the Apostles dayes if you take them literally they never were nor ever will be fulfilled who ever looks for a sinless sorrowless deathless condition as the Doctor dream of in this world when the Mountains shall run Wine c. none but grosse Fanaticks will fancy such fables I am even tired with mentioning them Obj. But if this text in Amos will not prove the point yet the Doctor hath one prime place which will prove it terminis terminantibus and that is Revel 20.4 5 6. Answ. Doctor Homes shall confute Doctor Homes Doctor Nathaniel Homes 1641. shall confute dreaming Dr. Homes 1651. the greatest Antimillenarian could hardly say more against them than he did then when the opinion was not in fashion But he may say as a loose Bishop did sometimes Nunc aliud tempus alii pro tempore mores But hear what he sayes in his Set. on 2 Pet. 3.13 p. 4. to 7. preacht before the Parliament 1641. where he strongly asserts the excellency of the Presbyterian Government p. 29.38 c. I mention this only lest he should face about again but I think his Rump is broken c. Our Divines saith he commonly called Millenaries would understand this text of Peter of the Martyrs reigning a thousand years on earth before they be taken up soul and body into heaven but these are as wide as earth from Heaven Of innumerable particulars which might be alleadged let us at this time be content with some touches on that leading place Revel 20.4 c. 1. The text tells us saith he that it is their Souls shall reign and not their Bodies and by a thousand years is meant an eternity of felicity and reigning in heaven Then he cites Parcus on Rev. 20. against them and perswades his Reader to read that Learned man on that point Then he takes off their objections and at last tells us that Papias the first Author of this opinion was a credulous man and apt to receive fables for verities I wish D. H. were not too like him You see by this time what little credence is to be given to this Weather-cock than can turn and turn but never crow But what talk I of D. H. when I find learned Sir Henry Vane in eadem haeresi in his vain peece of Learned Non-sense to favour this opinion I may say of that Cloudy Book with better reason what one said of Persius Si non vis intelligt debes negligi Truth loves not clouds and corners it is error that is lucifugus and fears the light I shall be brief remembring that of Cyprian Brevitas controversiarum legentibus plurimum prodest dum non intellectum legentis seipsum liber longior spargit sed subtil'ore compendio id quod legitur tenax memoria custodit Sir Henry Vane in his Mystery of Godlinesse ch 25. tells us that when this thousand years are come Magistracy and Visible VVorship and forms of Christian Religion c. shall be destroyed c. Those places which point expresly at the Day of Judgment he wracks and wrests to prove his thousand years reign as Acts 3.19 20 21. 17.31 1 Thes. 4.16 1 Cor. 6.2 3. Q. But when doth Sir Henry say that this thousand years reign shall begin A. So far as I can gather from him this thousand years reign of Christ on earth shall begin in the seventh thousand year of the world viz. about 440. years hence Wisely done S. H. to set a longer time than most of this way doe that so he may not be laught at for his vain calculation whilst he liveth But that I may not wrong him for he hath wronged himself too much already take his own Words ch 26 p. 418 428. The Generall assembly of the first born are to continue and abide for a thousand years in the exercise of this immortal incorruptible bodâ—ly life here in this world keeping
Company of Haberdashers by way of thankfulness for their care taken and to be taken in the right managing of these acts of charity he gave a considerable sum I have mentioned this at large to shame the rich men of this age for their coldness and aversness to works of Piety VVhere oh where shall we find such Ioneses as this He gave pounds we give not pence he gave thousands we give not hundreds hee erected Schools and Hospitalls he promoted Preachers and Piety when we are ready to pull down all The zeal and piety of this good man will rise in Judgement against the Luke-warmness and impiety of the men of this Generation 6 Sensibly and compassionately with a tender pittifulsympathizing-heart We must not only pour out our riches but our souls to the poor Isa. 58.10 we must have a sight and sence of their miseries within our selves considering that they are flesh of our flesh we are all of one and the same bloud Isa. 58.7 Acts 17.26 as good hands made them as made thee and as great a price was paid for their Redemption and though thou mayest be his superiour in Temporals yet he may excel thee in Spirituals in faith obedience humility Great reason therefore that we should put on bowels of mercy i. e. all sorts of mercy to soul body estate give lend visit cloath counsel comfort and doe all that in us lyes for them Coloss. 3.12 The good Samaritan when he saw the misery of the man that fell amongst Theeves hee took compassion on him Luke 10.33 Iob wept for those that were in trouble and his soul was in heaviness for the poor Iob 30.25 let a man give never so much if he doe it with an upbraiding insulting and not with a compassionate spirit it is abominable It is a greater mercy to have a compassionate heart than it is to give an Almes A wicked man may give some of his Goods but a compassionate man gives some of himself To move compassion in us 1. Let us put our selves into their cases and make them our own 2. Make use of thine Eye that is one great means to work upon the heart observe their poor fare their tattered cloathing their cold lodging and feeble bodies The Samaritan saw the Wounded man and then hee had compassion on him Christ saw the People as Sheep without a Sheperd and had compassion on them By this means we shall the better know the necessities of the poor and how to suit our almes to their wants This will make us thankful when we see how others lye on Straw drink Water want Cloathes to their backs and bread for their Bellies c. 7 Largely and liberally As Araunah gave to the King like a King so should we give bountifully to works of mercy A mean man must be frugally liberal a man of an ordinary estate must be moderately liberal but a rich man must be magnificently liberal especially in great and extraordinary cases A Christian must bee a man of a more excellent spirit Numb 14.24 not of a sordid low ignoble spirit Almes is compared to Sowing which usually is done with a full hand to encourage us the Apostle adds a gracious Promise that if we sow liberally we shall reap liberally 2 Cor. 9.6 we should therefore abound in this work of the Lord and bee merciful not as Abraham or Iob were merciful but as our heavenly father is merciful Now the Lord abounds in mercy to us and so should we in our degree to others We should not confine our Almes to an Easter-day or a Christmas-Eeve or a Communion-day but be ready on all occasions for the duty we should not give a penny but a portion to the poor Eccles. 11.1 2. Cast thy bread that is all things necessary for thy poor Brothers support cast it franckly and freely without grudging or repining at him but then it must bee Thy bread got by thy lawful labour cast it on the Waters that is upon the Poor and though it may seem to be lost as that which is thrown down the River yet after many dayes wee shall find it 1. Sometimes in this life we shall have an hundred fold The Shunamite that entertained the Prophet had a Son The Widow of Sarepta by succouring the Prophet had an increase of her Oyl 2. Sometimes to the Posterity when the fathers dead then the Child hath favour shewed him Psalm 112.3 3. Sometimes not till the Resurrection Luk. 14.13 we should therefore give a portion to seven and also unto eight that is unto many for Bonum quo communius eò melius the more communicative our goodness is the better Obj. But we know not what evils may come upon us and therefore we will save Sol. Nay therefore give saith Solomon whilst thou hast any thing to give before all be gone for thou knowest not what evils shall be upon the earth Sad times may come and then those that have been bountiful to others shall finde bounty from others and as they have meted to others so God will raife up some to mete unto them again Wee see the Wheel turns round and those that have been on the top as Bajazet and Belisarius have been brought to the bottom we should therefore improve our Talent while we have it to our Masters praise God hath much dishonour done him by miserable unmerciful men we should help to take off those dishonours by our pious merciful and munificent walking they instead of giving bountifully give basely to the poor mouldy-bread stinking meat that one would scarce give to Doggs yea their horses many times have more and better Corn than poor wanting Christians If base offerings were abhorred of Davids soul how much more are such sordid gifts abhorred of Gods soul. 8 Discreetly according to our estate and abilities and proportionable to our neighbours necessities Rich men must give like rich men and poor men must doe as they can Thus Acts 11.29 when the godly were in distress the Church resolves to send them relief according to their ability We must so give to one that we doe not disable our selves from giving to others Though few offend on this hand yet it is better and safer offending in the excess and giving too much than too little The Macedonians are commended for giving beyond their ability 2 Cor. 8.3 The poor Widow had rather want her self than bee wanting to others and in the Primitive times they sold all that they had to supply the Churches necessities Acts 2.45 4.34 But ordinarily the measure of our almes must be regulated according to our estates this is to order our affairs with discretion Psal. 112.5 according to the ability wherewith God hath blest us we must lay aside somewhat for the poor 1 Cor. 16.2 Divines conclude that the tenth part of our comings in ought to be set apart by way of thankfulness for pious uses upon this account Iacob vowed the tenth to God Gen. 28. ult
thus He maketh the morning and the darkness that is he maketh both Day and Night God shews his Power not only in creating the World but also in governing the whole course of Nature continually exactly ordering the Vicissitude and change of Day and Night It is he that makes the Light and the Darkness in the morning he makes the light to arise out of darkness and in the evening he makes the darkness to follow the light This sense is good But the first I look upon as most genuine from the text Hee treadeth upon the high places of the earth This is true both in a Literal and in a Metaphorical sense 1 Take the words Literally for the highest Hills and the lofty things of the World even these are subject unto God and lye at his feet he treads upon all worldly glory and excellency As Heaven is his Throne so the Earth even the highest places of the earth are his foot-stool Hee treads upon high Mountains high Buildings high Fortifications and walled Cities all which are comprehended under the name of High places Deut. 32.13 these hee turns upside down when ever pleaseth him This is the most proper sense But take it Metaphorically either for the high places of the earth where Altars were erected to Idols as Numb 33.52 2 Chron. 11.15 33.3 Ier. 32.35 Ezek. 16.16 even these will God tread upon and destroy Levit. 26.30 2 If you take it for the high and lofty of the earth even these Gods hand doth reach yea and his feet tread upon Hee makes the proud of the earth his foot-stool Psal. 110.1 though they be high yet he will make them know that there is an higher than they Eccles. 5.8 though they bee mighty yet they shall know that there is one who is Almighty who pulls down the mighty from their seats and is terrible even to the Kings of the earth Psal. 76.12 Esay 2.10 Luke 1.52 Now though the literal sense bee here principally intended yet the Mystical and Metaphorical sense would not be excluded Q. But who is it that doth these great and glorious things A. The Prophet tells you it is Iehovah the God of Hosts that is his name a name full of Power Majesty and Excellency and therefore to be reverenced of all his people OBSERVATIONS 1 God is Omnipotent Creation is a work of Omnipotency but that is here ascribed to God it is he that formeth the Mountains and createth the Winds and turns Light into darkness and hath all Creatures at his command and therefore he must needs be Almighty Man can make something out of something but to create the Universe out of nothing and that by the word of his mouth this speaks his wonderful Omnipotency Psal. 33.6 9. He is able to doe whatsoever he will Psal. 115.3 yea his Power is beyond his Will for of stones he could raise up Children unto Abraham but hee will not Matth. 3.9 There is nothing too hard for him no difficulties can hinder him in his working Iob 4.9 Matth. 19.26 Luke 1.37 Those impossibilities in nature which are the reproach of Physitians yet are they Gods Cure The power that is in the Creature is but derivative and by participation but all Power is in God perfectly eminently infinitely and originally Fear then to offend him chuse rather to displease all the world than to displease him Ier. 5.21 22. they can but kill the body but he can kill both body and soul Mat. 10.28 A Tenant especially if he be a Tenant at will is afraid of displeasing his Landlord who can when ever he pleaseth cast him out of all The men of Tyre and Sidon made peace with Herod because their Land was nourished by the Kings Land and he might doe them a displeasure Acts 12.20 Beleeve and fear his Power now else you are like ere long to feel it for though he be slow to anger yet is he great in power and will by no means acquit the wicked Nahum 1.3 2 Serve him with fear and doe all that wee doe to him with the greatest reverence So did Iob ch 40.4 42.5 Esay 6.5 let us readily doe his commands If he doe but call to any of the Creatures they stand up together as ready to execute whatever their great Lord and Master commands them Esay 48.13 yea so pliant are they to doe his will that they contradict their owne natures to serve him Fire descends from Heaven at his command and the fluent Waters stand as a wall to defend his people and destroy their enemies which may shame us out of our rebellion and disloyalty when we see how the inferiour Creatures serve him with one consent 2 It likewise serves for singular comfort and that many wayes 1 It may be thou hast great enemies coming against thee yet remember still that there is a greater than they Suppose Nations all Nations should come against thee yet compared to God they are but as the drop of a busket nothing less than nothing Esay 40.12 c 51.12 13. Rom. 8.30 There are more with us than are with them with them is but an arme of flesh but with us is the Almighty not as a bare Spectator but as an Assister and fighter for us 2 Chron. 32.7 8. 2 It may be thou art troubled with strong corruptions why goe unto this strong God there is nothing too hard for him Though thy sins have been habitual customary con-natural sins yet he is the God of Nature and can change Nature Though we cannot make a Black-more white yet hee can Ier. 13.23 though thy sins have been of a Crimson dye yet he is able to make them white as Snow Esay 1.18 3 Art thou troubled with great tentations and sad afflictions yet remember God is Almighty and can make Medicines of these Poisons and will in the conclusion turn all to thy good Rom. 8.28 and therefore be strong in the Lord and in the power of his might Ephes. 6.10 4 It may comfort us against Apostasie Thou fearest that thou shalt never be able to hold out walk humbly with thy God and then thou needst not fear what Man or Devil can doe unto thee for stronger is he that is in us than he that is in the world 1 Ioh. 4.4 Did we stand by our own strength we were undone for in his owne strength shall no man bee strong but we are kept by the mighty Power of God through faith unto salvation 1 Pet. 1.5 Though we be weak yet our Redeemer is strong Ier. 50.33 34. and the gates of Hell shall not prevail against us Let the world rage the Devil roar and corruption fret yet God is greater than all and none shall be able to pull them out of his hand Ioh. 10.28 29. He that hath called us hath promised to keep us he is both able and willing to doe it Esay 42.5 6. 5 It may comfort us against the fear of death what though
the Lord break out like fire in the house of Joseph and devour it and there be none to quench it in Bethel Here the Holy Ghost seems to prevent an evasion the Israelites might say If the Lord be thus angry with us we will goe to our Gods at Bethel and they shall succour and shelter us Nay saith the Lord you doe but make lyes your refuge when you goe thither for ayd for none of your Idols shall be able to quench the fire of my wrath no not in Bethel By Fire here is meant the VVrath of God which should break forth like fire in sudden terrible and irresistible Judgments devouring all before it so that none should be able to quench it so much the word in the Original imports It is used for the carrying on of a thing against all difficulty or a successful breaking through in despight of all opposition All the world compared with God is but as so much dry stubble or a few dry thorns before a consuming fire Exod. 15.7 Isa. 27.4 47.14 Fire is taken two wayes in Scripture 1 Literally and strictly for the Element of Fire or for ordinary fire 2. Figuratively and Metaphorically for the VVrath of God or any effects of his wrath any Judgement which hee sends upon the wicked be it Sword Plague Famine or whatever distress yea the very Floud which drowned the world may in this sense be called Fire Thus it is usually put in Scripture of all manner of dreadful Judgements as Psal. 18.7 8. Isa. 66.15 Ier. 49.27 Amos 1.4 from this fire of Gods wrath comes fire from Heaven and consumes the wicked Gen. 19.24 Exod. 9.24 Levit. 10.2 Numb 11.2 1 King 1.10 and at last they must lye in unquenchable fire Isa. 30.33 Mat. 3.12 25.41 In the house of Ioseph that is amongst the Israelites or ten Tribes who are oft called Iacob Ioseph Ephraim Samaria By Ioseph here is meant Ephraim for Ioseph is oft put for Ephraim his Son Amos 6.6 Revel 7.8 and Ephraim is oft put for the ten Tribes because Ieroboam the first King of Israel after the division of the ten Tribes was of the Tribe of Ephraim 1 King 11.6 OBSERVATIONS 1 So great is the patience and clemency of the Lord that he is very loath to destroy men Hence it is that he sends his Ministers rising early and coming late unto them exhorting them again and again to seek him and turn to him that they may live and not dye See vers 4 5 6 14 15. 2 Obs. The Wrath of the Lord is exceeding terrible Hence it is compared to fire which is the most terrible tormenting and affrighting Element Quest. But how is anger said to be in God when he is impossible Ans. Anger and VVrath are ascribed to God improperly and Metaphorically by an Anthropopathy not as a perturbation and trouble of mind as it is in us but as an act of revenging Justice which Justice as it simply burns against sin is called anger but when it doth more fiercely wax hot against sin and Sinners it is called Wrath and Indignation Isa. 64.5 This Wrath of God is 1 Formidable 2 Durable 3 Inevitable 4 Irresistible 5 Unexpressible 1 It is formidable and terrible Fire of all Creatures is the most dreadful Hence the doleful Torments of Hell are set forth by fire Mat. 3.12 and Gods Wrath is called a consuming fire Deut. 4.24 which burns up all that stands in its way This made him cast out Angels hurl out Adam drown the old world fire Sodome root out the Canaanites Lev. 18.25 and destroy Ierusalem As all in God is infinite his Mercy Justice c. so is his Wrath which makes it so exceeding terrible and intolerable Should all the Creatures set to their help yet they were not able to uphold a man under the burden of Gods wrath Hence the dearest of Gods Servants though they have had Gods Spirit to uphold them yet have cryed out of this as a burden too heavie for them to bear and have chosen rather to endure any tortures than to lye under the wrath of an angry God They fear not him who can but kill the body but they say with the Prophet Psal. 76.7 Thou even thou art to be feared and who may stand before thee when thou art angry Gods wrath is like a great Bell it is long in raising but when it is up it makes a hideous noyse Or like Lead which as cold of it self but when once melted nothing scalds more terribly What calmer and smoother than the Sea yet when stirred what more tempestuous 2 It is Durable It is not for a day or two but it is an abiding wrath Joh. 3.36 it is a fire that never goes out but shall abide on the bodies and souls of the Reprobates to all eternity Matth. 18.8 and 25.41 3 It is inevitable there is no flying from it Amos 9.1 2. if a King bee angry with us we may flye out of his Dominion but if the King of Kings bee against us there is no flying out of his Territories 4 It is irresistible it is like a violent wind or a mighty flood which carrieth down all before it Psal. 90.7 8 9. Should all the world rise in opposition against God they would bee no more before the fire of his wrath than a little dry stubble or a few crackling thorns Wood is longer in burning and leaves some coals behinde but stubble and thorns are suddenly and utterly consumed and scarce any ashes left Exod. 15.7 Isa. 5.24 and 9.18 and 47.14 Fire and water have no mercy there is no intreating them such is Gods wrath in reference to the wicked as good speak to the fire not to burn or the water not to drown as to the wrath of God not to consume wicked men it must and will burn them and none shall quench it Deut. 29.20 Though Moses and Samuel stood before the Lord to intreat yet the sentence cannot be reversed wrath must devour and consume the wicked Ier. 15.1 Though prayer hath in many cases quenched wrath yet sometimes the wrath of God cannot bee quenched by prayer nor intreated down there is no speaking to it 5 It is unexpressible It is infinite and so beyond the tongues expression or the hearts imagination Hence Moses asks who knows the power of they wrath Psal. 90.11 It surpasseth our knowledge Wee may over-fear the wrath of men but wee cannot have too dreadful apprehensions of the wrath of God All other fire is but like painted or imaginary fire compared with this Hence the Holy Ghost is fain to use metaphors and allusions to set it forth to us Sometimes comparing it to fire which is a most furious element laying all waste before it Nahum 1.5 6. Sometimes to water and to a mighty flood which swiftly and irresistibly carries down all before it Iob 22.16 Isa. 8.7 and 59.19 Sometimes to a Moth which secretly and insensibly eats thread by
especially seek God who is the fountain of goodness that you may live indeed Judicious Calvin following the Chalde Paraphrase renders it Seeke beneficence at salva reverentia tanto viro dignissima I conceive this Exposition to be too strait for by seeking of good is here properly meant seeking of God as appears by comparing this place with vers 4 6. To seek God is to seek good and to finde life for with him is the fountain of life Psal. 36.9 2 I do not find the word Tob to signifie beneficence in any place of Scripture but it is rendred good pleasant profitable fair sweet joyous all which are very desirable things and therefore should quicken our endeavours after them 3 Yet I deny not but beneficence may be one branch of that good which is here called for seeing they had been given to violence and rapine now he calls upon them to return and by beneficence and works of mercy to break off their trade of cruelty and to seek God and all manner of good contained both in the first and second Table that so they might live 2 Here is a Prohibition Seek not evil any longer to which you have been addicted for so many years Amos 2.4 If you will be mine saith the Lord you must give your sins a Bill of divorce for no man can serve two such contrary Masters Shun evil i. e. all manner of sin without exception for Sin and Evil are Synonyma's in Scripture Rom. 7.19 20. that which the Apostle calls evil in one verse he calls it sin in the next Sin is truly called evil 1. Formaliter per se. 2 Effective 1. It is evil in its owne nature it is a transgression of Gods Law and is directly opposite to him who is the chiefest good 2. It is the cause of all the evil of punishment both in this life and the next Rom. 6 2â— Sin is the cause of Gods Wrath and Gods Wrath brings destruction and misery with it so that sin being Causa causae must needs be Causa causati 3. It comes from the Devil that evil one and leads to him and so may well be called evil 1 Job 3.8 3 Here is a double promise to incourage them to set upon the duty 1. You shall live of which before vers 4. 2. The Lord of Hosts will be with you if you will but return and bring forth fruits meet for repentance you shall be secured from wrath to come and received into Gods favour he will dwell in the midst of you and bless you There is an Emphasis and weight in that little word So Seek good and not evil and when you are so qualified fitted and prepared by holiness for communion with an holy God and your wills are made conformable to Gods will then he will be with you by his Wisdome to direct you by his Power to protect you by his Mercy to pardon you by his goodness to provide for you so as you shall want nothing that may be for your good according to those precious promises Levit. 26.12 13. 1 King 6.13 Psal. 84.11 Thus when the people were called to the Passeover they are commanded to prepare themselves and so to come 2 Chron. 35.6 4 Here is the manner how the Lord will be with them and that is Even as yee have spoken q. d. you boast and brag that you are my people my peculiar my inheritance my Children and that I will direct you defend you and provide for your safety but these are but your owne vaine dreams and delusions for you cannot be my people so long as you walk contrary to my commands persecuting my Prophets trampling upon my Poor hating righteousness and loving iniquity But if you will be my people indeed then walk as becomes my people Seek good and not evil returne sincerely unto me and then the Lord will be with you indeed as you have spoken You shall finde him really present with you to assist and comfort you but till this be done you cannot expect his favour two cannot walk together till they be agreed Amos 3.3 Others read it thus So the Lord shall be with you as you desire q. d. It is your desire and prayer that God should abide with you doe you seek and serve him faithfully and then you shall finde it true that yee have spoken But the former reading is most genuine The sum of all is this Hitherto your life O yee men of Israel hath been a series of iniquity you have followed Idols and evil but not good you have contemned God despised his Prophets despited his Spirit opprest the poor multiplied sin and yet you promise your selves peace and prosperity life and happiness beasting that the Lord is your God and you are his Covenant-people and therefore you need no fear But if you will indeed live then hearken to my counsel Turne from your Idols Worship the Lord in sincerity amend your lives and give up your selves to God walking in paths of piety and obedience before him and then the Lord will be with you indeed and you shall live in his favour for ever OBSERVATIONS 1 The destruction of wicked men is from themselves Hos. 13.9 The fault is not in God for he calls upon them here again and again to return and live and swears that he desires not the death of sinners Ezek. 18.31 32. 33.11 he gives them hopes of pardon if they will but come in and lay down the armes of their rebellion God is not to be blamed it is mens owne wilful impenitency that ruines them 2 Obs. Such as seek God shall find good Before he called upon them to seek God and now he explaines himself and tells them what that is it is to seek good Good is the object of our desires now there is none good but God he only is Essentially infinitely absolutely and independently good all the good that is in the Creature it is finite dependent derivative and is found eminently only in God All the goodness that is scattered up and down in the Creature meets eminently in him so that have him and have all The Devil the World and Sin promise men good but there is no reality in those promises They make golden promises but leaden performances they promise joy but bring forth sorrow they promise liberty but they bring men into thraldome But God is better than his word to his people and doth for them above all that they can speak or think Seek therefore him and you shall finde all manner of good for soul and body for this life and a better and after all changes you shall experimentally conclude with David It is good for me to draw near to God Psal 73. ult 3 Obs. It is not sufficient that we seek good but we must also turn from evil God hath oft joyned them together and we may not seperate them Psal. 34.14 37.27 Isa. 1.16 17. Matth. 3.10 Luke 13.7 8. Ephes. 4.22
come and it is made a kinde of a Periphrasis of a beleever that he is one that longs for the day of the Lord 2 Tim. 48. Answ. We must distinguish 1 Of dayes 2 Of persons 1 There is a double day of Judgement 1 There is a day of temporal judgement when the Lord ariseth to execute judgement upon the heads of incorrigible sinners such as the old world Sodom Ierusalem and these dayes have in them a glimpse and shadow of that great day of the Lord and therefore they are called a day of blackness and darkness a great and terrible day which none can abide when the earth shall tremble and the Sun and Moon be dark and the Stars withdraw their light Ioel 2.2 10 11. All these hyperbolical termes set forth the dreadful desolation which should fall upon the wicked in this life But this is not that day which the Saints desire The day which the godly so much desire and long for is that great and general day of Judgement that day of their full Redemption when they shall enjoy both in body and soul full communion with Christ their head 2 We must distinguish of persons some are beleevers and some are unbeleevers and hypocrites the Prophet speaks not here of beleevers but of self-conceited-hypocrites who being puft up with high conceits of their own innocency thoughts that God would acquit them though the Prophets condemned them they conceited that would God deal more gently with them than those harsh plain-dealing Prophets and would not judge them so bad as they had reported them to be But 〈◊〉 alas to you that thus desire the day of the Lord for if our day â—e terrible how terrible will the day of the Lord be if you cannot bear our words how will you endure his heavy hands you think us Lions and therefore you flye from our day but the day of the Lord will be as a Bear which will tear and torment you worse The summe of all is this Wo to you incredulous and 〈◊〉 sinners that mock at the tydings of the dark and disâ—â—â— day which is coming on you scornfully asking when will it come assure your selves it will come soon enough to your sorrow you shall finde that it is not a day of mirth and pleasure but of anguish and trouble when you shall flye from 〈◊〉 danger 〈◊〉 into another as if one should flye from a Lion and a Bear should 〈◊〉 him OBSERVATIONS 1 In all ages there have been some prophane mockers and deriders of Gods judgements Thus it was in the Prophets times when they told the wicked of the burden of the Lord that is of Gods wrath which should light upon them in some heavy judgements for their sins Isa 13.1 and 22.2 they usually mocke them for their pains saying What is the burden of the Lord and when will it come you have often told us of it but as we do not feel it so we do not beleeve it and therefore let it make 〈◊〉 that we may 〈…〉 Prophet tells them of a night of misery that was coming on them but those accursed Edomites tauntingly ask Watchman what of the night Isa. 21.11 12. q. d. You talk much of a night of horror and desolation of war and confusion but when will it come Oh saith the Prophet the morning comes and also the night you have had a morning of prosperity assure your selves you shall also have a night of adversity and therefore if you will enquire of the Lord by me his Watchman do it seriously and not sarcastically return and come to God with speed Thus some conceive that the Prophet recites the scoffes of prophane ones when he sayes Precept must be upon precept and line upon line Tsaf latsaph Kaf lakaf the very tone and sound of the words carrieth a jeer in them Isa. 28.10 Peter and Iude both foretell us what we have found too true in our own dayes That in the last dayes there should be mockers which should walk after their own ungodly lusts 2 Pet. 3 3.4 Jude 18. Of old they mocked at the particular dayes of judgement which the Prophets threatned them withall but in the last dayes they will mock at the general day of Judgement saying Where is the promise of his coming since the Fathers fell asleep all things continue as they were from the beginning of the world Because judgement is not presently executed on the heads of wicked men therefore they set their mouths against heaven and blaspheme the most High 2 Obs. God will not bear with scorners When sinners are come to that height of impudency and prophaneness that they jeer at Judgements and mock at Gods Messengers then shall their bonds be made strong and their sorrows multiplied Isa. 28.14 15 16 17.22 2 Chron. 36.16 Prov. 3.3 4. Ier. 23.33 34. Ezek. 7.5 6. and 12.22 to 28. The day of the Lord especially that last day will be a dreadful and a dismal day to fueh they will not be able then to stand-in the Judgement Psal. 1.5 and therefore the Apostle asks Where shall the ungodly and sinner appear 1 Pet. 4.18 the Apostles interrogation is not dubitative but assertive they shall appear no where with comfort nor with confidence especially in three dayes 1 In a day of publick calamity when Sword Plague Famine comes then the hearts of the wicked shall fail when they shall howl upon their beds for the loss of their creature-comforts and shall have a trembling heart failing eyes and sorrow of minde Deut. 28.65 As the righteous that prepare for troubles shall rejoyce in the midst of them Iob 5.22 Hab. 3.17 so the wicked shall be overwhelmed with amazement and horrour and shall rage like wilde Bulls in a net Isa. 51.20 2 The day of death is a dismal day to the wicked even the King of Terrours Job 18.14 the most terrible of all terribles said Aristotle when he came to dye The thoughts of it will make a Belshazzars knees to knock one against another for fear 3 But specially that great day of the Lord when he shall come as a Thief in the night suddenly terribly and unexpectedly upon the wicked of the world 1 Thess. 5.2 3. 2 Pet. 3.10 that will be a dark and terrible day to them when even the Kings and Captains of the earth shall cry to hills and mountains to hide them Rev. 6.16 17. Where then will those blasphemers of our time appear that scoff at Gods Threatnings and desire their own damnation which the Devils themselves dare not do for they beleeve and tremble Who are these that provoke the Lord to anger are they stronger than he who can abide his wrath or the thunder of his power Iob 26. ult Shall the whelp challenge the Lion the clay its Potter or the creature its Creator Let the potsherds strive with the potsherds of the earth but wo to him that striveth with his Maker Isa. 45.9 To such as these the day of the Lord
this be a truth yet 't is better taking the words in a larger sense viz. for all those afflictions which the house of Ioseph suffered which was a type of the Church by their corrupt Judges at home and by the cruel Syrians and merciless Assyrians abroad They had endured much already and were like to suffer more yet these secure vitious voluptuous Rulers laid it not to heart By Ioseph here is more especially meant the Ten Tribes or the whole Kingdome of Israel so the word is used Psal. 77.15 and 80. 1. Amos 5.6 15. Hear O thou Shepherd of Israel i. e. of the Ten Tribes which are synecdochically called Ioseph 1. In respect of Dignity and the right of Primogeniture which was taken from Reuben and given to Ioseph the best of Iacobs sons and a principal Patriarch Gen. 48.16 22. 1 Chron. 5.1 2. Because of Ieroboam the first King of the Ten Tribes who was of the posterity of Ioseph 3. The Prophet seems to allude to the history of Ioseph who was cast into a pit by his brethren and after sold to the Midianites for a slave his brethren in the mean time eating drinking feasting and little regarding the misery and anguish that Ioseph was in Gen. 37.23 24 25 27. The summe of all is this Though your Brethren the seed of Joseph be in great distress and even broken in peeces with Violence and oppression which might have made them even sick with sorrow yet such is your inhumanity that you have given up your selves to all Intemperance and sensual delights pouring down Wine out of your carousing-cups and anointing your selves with the most precious and fragrant Ointments without any minding of your brethrens miseries or once regarding their doleful condition OBSERVATIONS 1. Voluptuous men spare for no cost or pains to gratifie their lusts These men sent to India for Ivory to the folds for the fattest they provided musick to please the ear odoriferous perfumes and oyntments for the smell the fat and sweet for their palats and fine beds for their lusts Here is all for self nothing for God that gives all he is not in any of their thoughts Isa. 57.8 9. When the Kingdome of Heaven should suffer violence by them they are violent for sin they lavish gold out of the bag for it Isa. 46.6 every one acts in his sphear for Idols The Children gather wood the Fathers kindle the fire and the Women knead the dough Jer. 7.18 so great is their affection to Idolatry that every one in the family confers something and acts that part which is most proper for him 't is for Children to gather sticks for men to make the fire and Women to bake The like industry for Idols we may see Isa. 41.7 and 44.12 13 14. Wicked men delight only in sensual things which makes them so active for them They delight in eating drinking anointing in silk sattins purple pearls marble c. See what a shop of such wares mystical Babylon hath Rev. 18.12 13 14. Great men have many great advantages of good education wealth time power and reputation which they should improve to the doners glory and not fight against God with his own Treasure As is excellently set forth in that elaborate Tract stiled The Gentlemans Calling 2. Ministers must have a special eye upon the manners of their people See how the Prophet here chargeth this people with their excessive and inordinate eating drinking anointings musick c. If a Minister do but touch upon these things how apt are people to cry what may we not eat drink and play as we please no you may not for you may perish by the use of lawful things if you use them unlawfully We Ministers are Watchmen and must see that our people go not astray in manners as well as in doctrine and therefore when the Prophet Isaiah had reproved the men for their sins hee then sets forth his Looking-glass for women Isa. 3.16 c. and gives us an Inventory of the females vanity setting them forth in their colours from top to toe 3. There is a woe hangs over the heads of drunkards Woe to them that drink Wine in bowls till they have besotted themselves and are made insensible of Gods judgements on themselves and others Every Prophet hath a woe against such Woe saith Isa chap. 5.11 12. And VVoe saith Ioel chap. 2.5 And VVoe saith Habakkuk chap. 2.15 16. Drunkenness blots the name consumes the body and destroyes the soul as I have shewed at large elsewhere 4. Lawful things when abused become unlawful Feasting in it self is lawful but feasting in a time of mourning is unlawful Wine and Oyle are things in themselves lawful and may be used moderately for necessity and delight to refresh and fit us for the service of God but not for Luxury Iudg. 9.13 Psal. 104.15 1 Tim. 5.23 Thus the Saints used them as I have shewed before in the Explication but to abuse them to lust and luxury is a great provocation Prov. 7.17 Ezek. 23.41 5. Luxury brings forth cruelty Where riot and excess go before there cruelty inhumanity oppression and contempt of Gods people follows This wee see in the Sodomites Ezek. 16.49 And those voluptuous wantons Iames 5.5 6. As piety makes men pitiful hence good men are called Chasidim misericordes merciful men such was David Iob Zacheus c. so impiety breeds cruelty as we see in Nabal Dives c. So true is that of Phythagoras first saith he Pleasures and pastimes creep into Cities then luxury and saturity after that violence and cruelty and then destruction Hence Solomon condemns luxury especially in Great ones as that which makes them pervert judgement Prov. 31.4 Eccles. 10.16 6. To be feasting in a time of fasting and singing in a time of sorrowing is a God-provoking-sin Isa. 22.13 Joel 2.16 17. James 5.1 5. Here is a woe set upon the heads of those that laugh when Sion weeps for this woe must be applied to all that went before Vers. 1 3 4 5 6. VVoe to them that are at ease in Sion but they are not grieved for the afflictions of Joseph VVoe to them that eat and drink and sing but they are not grieved for the affliction of Joseph This is the burden of this doleful Ditty that they did not mourn in a time of mourning nor once take notice of Gods anger which yet they could not but see was kindled round about them and ready to seize upon them as it did suddenly after Many are so stupid that they will not bate a lust or a pleasure though Gods people be in never so deep distress like the King and Haman that sate sotting and carousing when Gods people were in great perplexity Hest. 3. ult To such I may say as Elisha said to Gehazi 2 King 5.26 Is this a time to receive gifts and garments Olive-yards and Vineyards the Leprosie therefore of Naaman shall cleave to thee and to thy seed for ever So
variety of Afflictions by the Syrians and Assyrians till at last they were carried out of their owne Land 4 Here is an Exegesis or further illustration of their misery and the banquet of them that stretcht themselves shall be removed The Prophet alludes to those before vers 4 th who wantonly stretcht themselves upon their beds of Ivory q. d. Those luxurious lazie wantons that gave themselves up to feasting and banqueting to ryot and lasciviousness shall have their mirth turned into mourning and their Organs into the voyce of them that weep Their Banquet shall be removed It is a Meiosis i. e. all their jollity pride and pleasure shall be taken from them and instead thereof destruction and misery shall pursue them so that they shall have neither minde nor Money to make Feasts who were wont to spend all upon their backs and bellies The words are rendred by some thus And the sorrow of them that stretched themselves is at hand This comes from the various rendring of two words in the Original the first is the word Mirzach which the Vulgar render Faction but without any ground at all others Sorrow but the word properly signifies a Funeral-feast for in those dayes they had feasts at Burials as well as at Bridals Ier. 16.7 The word is used but in one place more in all the Scripture and that is Ierem. 16.5 Enter not into the house of mourning or as the Margin renders it goe not to the Mourning-feasts or Banquets which where wont to be kept with abundance of riot pomp and jollity These Funeral-Feasts were first ordained for the comforting of such as grieved for the loss of their friends by death but these here abused them to wantonness and excess The other word which causeth this diversity is the word Sur which signifies to approach or to depart it is here taken in the latter sense according to our Translation The banquet of them that stretcht themselves shall be removed q. d. all your mirth and merriment shall cease and yee shall be carried Captive into a strange Land 5. Here is the ground of all their sorrow and suffering included in the Illative Particle Therefore therefore shall they goe Captive with the first viz. for their security oppression luxury and inhumanity The words being thus cleared the Observations follow OBSERVATIONS 1 Security Luxury and Inhumanity doe bring a People into Captivity and misery These sins ruined the Old World Sodome and Ierusalem Ezek. 16.49 50. and 22.3 to 13. Luk. 17.26 27. And if they be found reigning in England they will ruine it too If we abuse our good Land in dishonouring God hee will cast us out of it into captivity 2 Those that are Leaders in sin many times are Leaders in suffering When such as excel others in gifts and dignity do go before them in iniquity 't is just they should lead them the way into captivity God is no respecter of persons be they Princes or Peasants Soveraigns or Servants that sin against him they shall not escape if Kings offend they have a King above them that will not spare them Psal. 62.14 and 76.12 and 110.5 Isa. 30.33 Hence the Apostle would have Masters to know that if they wrong their servants yet they have a Master in Heaven that will right them Ephes. 6.9 Great men that abuse great blessings shall have great punishment Many Great men think that their greatness should priviledge them in their wickedness when 't is an aggravation of their sin and hastens Judgement 2 Sam. 12.7 8 9 10 11. And therefore we many times finde the poor spared when the richer sort are plundred and slain 2 King 24.12 13. and 25.20 21 22. Ier. 39.10 when those that should bee patterns of Piety become Patrons of impiety prophaneness and luxury going before them in sin it is just with God that they should be punisht before others as we see in Saul Ahab Zedekiah and many Heathen Emperours whom Justice cut off for their luxury and cruelty 3. God turns the mirth of wicked men into mourning Their feasting into fasting and their banquets into funeral-feasts where there is or at least-wise ought to be weeping and mourning Many men drive away sorrow and trouble of mind and cannot endure the thoughts of mourning but though they fly sorrow yet sorrow will not fly them but will suddenly surprize them and damp their pleasures Dan. 5.45 Luk. 12.20 It will be our wisdome therefore Actively and freely to afflict our selves to weep and mourn for our sins Iames 4.8 9. Else we shall be humbled Passively against our wills and God will bring some plague upon us till he have either bended or broken us We should therefore fear to displease him in whose hands are all our times Dan. 5.23 Both of mirth and mourning of rising and ruining of plenty and poverty of honour and dishonour of advancement and abasement of health and sickness of living and dying All our times are in Gods hand Psal. 31.15 And 't is well for us they are so for if they were in other hands we were undone Wee see Iobs times were but a little space in the Devils hands and how sad was it with him He that sate to day like a King how suddenly is he on the Dunghil His Cattel are taken from him his Children slain his Body full of boyls and his Soul full of terrours And thus it would be with us all and worse if we lay at the mercy of Sathan who rageth more now than ever because his time is but short Revel 12.12 2 It would be sad with us if our Times were in mens hands whose mercies are cruelties they would deal with us as Pharaoh did with Israel or Herod with Iohn Baptist. 3 It would be ill with us if our times were in our owne hands it is ten thousand times better that they are in Gods hand For. 1. Now they are in the hands of a most wise God who knowes what is better for us than we doe for our selves 2. They are in the hands of a merciful God who turns all to good to his people and hath promised to pitty and spare us as a man spares his Son that serves him Psal. 103.13 all his wayes are mercy in making promises and truth in keeping them Psal. 25.10 3. They are in Powerful hands hee is able to keep what we have committed to his trust Ioh. 10.28 29. 4. They are in faithful and trusty hands friends may deceive us Micah 7.5 but he is truth it self he cannot deceive nor be deceived 2 It may comfort us in afflictive times that all our afflictions are in Gods hand for matter manner time and measure Revel 2.10 he shall cast some of you not all 2. He shall cast you into Prison not into the grave 3 It is but for ten dayes not ten years God sets them their bounds and sayes to these Metaphorical waves as hee doth to the Natural Hitherto shall yee come and no further He
abused to my dishonour 3 Here is the confirmation of this Commination The Lord hath sworn it even the Lord of Hosts who is Omnipotent and hath all power in his hand to execute his purposes The Lord doth not only say it but swear it the Iewes were hard of belief and sleighted the threatnings of the Prophets therefore the Lord confirms it with an Oath saying I have sworn by my self or as the words are in the fountain I have sworn Benaphsho in anima sua by my Soul or Life the Lord swears by himself because there is none greater than he The soul is the man and he that swears by his soul swears by himself and therefore the soul according to the Hebrew Idiom is oft put for a mans self as Psal. 3.2 Ier. 51.6 Matth. 25.26 It is an Anthropopathy frequent in Scripture Gen. 22.16 Ier. 51.14 it is spoken of God after the manner of men as an Hand an Eye a Face a Foot is oft ascribed to God so here and elsewhere a Soul is ascribed to God Isa. 1.14 Ier. 5.9 29. which is God himself for whatsoever is in God is God Q. d. If we beleeve men who swear by their soul or life which yet is as nothing how weighty ought my Oathes to bee with you saith the Lord when I put my self to pledge and if yee will not beleeve my Prophets yet beleeve me whose Decrees are immutable whose Iudgements are intolerable who cannot deceive nor be deceived who am Omnipotent and able to put all my Threatnings in execution against you since I am the Lord of Hosts whom all Creatures doe obey as their supreame Commander OBSERVATIONS 1 Swearing in it self is lawful God himself who cannot sin yet swears by himself Isa 45. 23. 62.8 Heb. 6.13 The Lord to strengthen our faith in the truth of his Promises sometimes swears Gen. 22.16 Psal. 132.11 Heb. 6.17 and sometimes he confirmes the truth of his Threatnings with an Oath to make us fear Psal. 95.11 Heb. 3.11 thrice happy they for whose sake the Lord swears and most unhappy they that beleeve him not when he swears since he that beleeves not God makes him a Lyar 1 Ioh. 5.10 not by any transmutation of God but because hee esteemes his Word and Promises as a false thing 2 Wicked men are hardly brought to beleeve the Threatnings of God The Lord must swear here to awaken them out of their stupidity so sottish are men by nature especially when hardned in a way of sin and if Gods owne people in whom there is a Principle of Grace be slow of heart to beleeve the Doctrin of the Gospel Luke 24.25 26. how hard is it to work those truths upon those who have neither eyes to see nor ears to hear 1 Cor. 2.9 3 God is the Lord of Hosts He hath all Power in his hands and all Creatures at his command ready to execute his wrath upon wicked men This Title is given to God above two hundred times in the Old Testament and but once in the New Iam. 5.4 the reason is because this is a name of Majesty and Terror suitable to Old Testament times but in the New Testament he hath more sweet and mild Titles as Father of Mercies God of all consolation the Saviour of all men c. We should therefore fear to displease him who hath the higher Host of Heaven Myriads of Angels and the lower Host of Creatures on earth all ready at the least beck of their Lord and Master to destroy his enemies 4 No Privilâ—dges can preserve a sinful people from ruine Let them be exalted to Heaven in excellency and glory and be loaded with riches nobility dignity and preheminence yet if they abuse those Priviledges they shall be thrown down to Hell Matth. 11.23 God is no respecter of Persons but in every Nation such as work righteousness are accepted of him and such as work unrighteousness be they Iewes or Gentiles are rejected of him When God shall chuse a people to be an holy people to himself and they shall walk unholily and live like the prophane of the world it is just with God that they should perish with them Many boast that they are Christians they are Baptized they hear the Word and receive the Sacrament Aye but do you walk up to those Priviledges and answer them with obedience if not you are but baptized Heathens yea a drunken Turk is nearer Heaven than a drunken and dissolute Christian. Meer Titular Christians are no Christians As he is not a Jew that is one outwardly so he is not a Christian that is one only nominally we must be internal ones in spirit and in truth answering our Gospel Priviledges with Gospel-Practises and then we shall be happy Rom. 2.25 28 29. 5 Sin makes God to hate our very dwellings and Palaces He loathes the habitations of wicked men and looks upon them as so many Swine-styes and sinks of sin The habitations of the wicked are cursed of God Iob 12.6 15.34 Zach. 5.4 As we should keep our bodies pure as becomes the Temples of the Holy Ghost so wee should keep our Houses pure from sin and put away iniquity farre from our Tabernacles that they may be Bethels houses of God and not Bethâ—avens houses of vanity and iniquity Iob 11.14 22.23 this is the way to keep our houses in peace Iob 5.24 Prov. 1. ult 8.6 and to make our Families flourish Prov. 14.11 We should rather desire with those holy Patriarcks Abraham Isaac and Iacob to live in Tents and mean houses where we may serve God remembring that we are but Strangers and Pilgrims here but Citizens of Heaven than to live as these Epicures in the Text in stately Palaces abounding with sensual luxury and all manner of riot till they be destroyed 6 When men will not beleeve the Threatnings they shall feel the punishment The righteous doe hear and fear but the wicked never fear till they feel the Sword and Pestilence upon them When no warnings can mend a People then Judgements end them as we see in the old World Ierusalem and others Lots Sons in Law would not beleeve till they were burnt Gen. 19.14 nor Pharaoh till he was drowned 7 It is Sin that ruines Cities Israel sinned and now City and all is taken It is this that hath brought fire and sword desolation and destruction upon the most glorious Cities Many complaine of Instruments that have betrayed them but it is our sins that have betrayed us into their hands and therefore Magistrates Ministers and Governours should improve their interest for the stopping of sin that so they may prevent the ruine of those places where they dwell VERSE 9. And it shall come to pass if there remaine ten men in one house that they shall dye WEE have heard of Israels Captivity before but since that could doe no good now comes the Pestilence and that no ordinary one which usually leaves some
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
falsifying the sail by deceitful weights OBSERVATIONS 1. Worldly men are weary of Gods worship They think every hour ten and every day a year which hinders them in the pursuit of their worldly profits and pleasures Their wealth is their treasure and their money their God and therefore Sabbaths to them are tiresome tedious things because they savour not the things of God but the things of the world These snuff at Gods service and cry What a wearinesse is this Mal. 1.13 their bodies may be in the Temple but their souls be in the Stable or Barn plodding on their gain and increase They are somewhat a kin to that Heathen which complained of the Christians for losing a seventh part of their time in keeping Gods Sabbaths This shewes the woful depravation of our natures that can sit at a Play or the like prophane meeting a whole day without wearinesse when Gods Worship which should be our joy is tedious and irksome and we can hardly sit out an hour without sleeping which shewes our grosse insensiblenesse of those Spiritual blessings revealed in the Gospel But a gracious soul who knowes what it is to enjoy communion with God in his Ordinances calls the Sabbath his delight and looks upon it as the best day in the Week and esteems it an honourable day Isa. 58.13 because it brings him in great treasure Those times which bring a man in great profit are valued most Rich men think not the time lost in which they are counting money so a gracious soul so long as it hath incomes from God is greatly delighted and longs to meet with God again and therefore cries with David Oh when shall I come and appear before the Lord in Sion Psal. 4â— 84. 2 Greedy worldlings are never at rest These Muck-worms are alwaies seeking after gain Amos 2.7 Hab. 2.13 so eagerly are they set upon it that if they lose but an hour they think it ten They are never well but when they are fingering of Money serving Mammon and laying up Treasure Luke 12.17 18 19. and this brings them into temptations and snares and many hurtful lusts which drown men in perdition 1 Tim. 6.9 10. Lust is a furious thing like Iehu it drives fiercely and furiously Ier. 2.23 24 25. 1 Cor. 12.2 it will not let men rest worke-day nor Holy-day all is one with these greedy Mammonists their Money is their god and whatever hinders them in the pursuit of it is a great burden to them This makes them cry here When will the New-moon be gone that we may sell corn and this greedy lust puts them likewise upon Lying swearing Usury Bribery Perjury Forgery and what not so sad it is to be in thraldome to a lust there is no rest nor peace to such wicked ones saith the Lord. 3 We must not confine the Worship of God only to the Sabbath-Day God enjoyned the Iewes New-Moons and other Feastivals wherein to Worship him as well as on the Sabbath At those seasons they resorted to the Prophets to be instructed in the wayes of God 2 King 4.23 Ezek. 46.1 especially when the Priests were dumbe and idle The Sabbath-Day is the chief time to seek after knowledge yet he appoints other seasons also and if Ministers must preach in season and out of season on the Lords Day and the Week day as occasion requires then surely people ought to hear at such seasons and therefore it was Prophesied of Gospel-times that Gods people should then be willing in that day of Christs power Psal. 110.3 and shall be constant and frequent in his Worship Isa. 66.23 4 Vnrighteous dealing in our civil Commerce is very displeasing unto God He loves righteousness but hates unrighteousness Psal. 11. ult and therefore so oft forbids it Levit. 19.11.35 36. Deut. 25.13 14 15 16. Ezek 45.10 11. and tells us that false weights and false ballances are an abomination to him Prov. 11. â— 20.10 23.11 Amos 8.7 Hos. 12.7 and that he will be avenged on such as defraud others 1 Thes. 4.6 They shall not reign long here Ezek. 22.27 32. Micah 2.2 3. nor come into Gods kingdom hereafter Psal. 15.1 2. 1 Cor. 6.8 9. VERSE 6. That yee may buy the poor for Silver and the needy for a pair of shooes and sell the refuse of the wheat THe Prophet goes on and sets forth another kind of cruelty used by these deceitful men and that was buying of the poor This was the end of their fore-going fraud and unrighteous practices viz. that they might drive the poor into those straits that they should be forced to sell themselves as Slaves and Bond-men for a little silver and support Those greedy ones had got their Purses before and now have at their Persons they will make Drudges of them In this Verse we have 1. The object of these Cormorants cruelty and that is the Poor It is not the Rich for the Famine seldome pincheth them Neither is their aime at the poor mans Goods and Cattel for these they had got before but now their aime is at their persons though they were their brethren and fellow Citiâ—ens yet having them at a bay now Corn was dear they resolve to make Merchandize of them and to buy and sell them at very low rates 2 It is not simply the Poor but the Righteous humble honest innocent poor which they thus oppress Amos 2.6 They sell the righteous for silver 3 Here is the price which they give for these poor and that is base and contemptible it is a little Silver or a pair of shooes So moâ— 2.6 there they sell the righteous as here they bought them and his righteous cause for money and the poor that could not bribe them for a pair of shooes The Lord permitted the Iewes in some cases of casual poverty to buy their poor brethren but they most cruelly abused the Law to the oppressing and grinding of the poor and needy Levit. 25.39 40. whereas the Lord commanded that though their poor Brethren were sold to them or had sold themselves yet they should not deal harshly or rigorously with them as they did with Slaves but civilly and tenderly as with brethren This buying and selling of the poor for a pair of Shooes notes the base estimation that worldlings have of poor righteous men in that they buy and sell them at such mean low and sordid rates even for the basest necessaries for worthless things of little price 4 To their former fraud they now adde another that so they might fill up the measure of their sin They sell the refuse of the Wheat Before they â—â—â—rupted and falsified their Weights and now they corrupt 〈◊〉 Wares They sell the Chaff or falling off of the Wheat as it is in the fountain that is they sell to the poor in their great necessity that which is Horse-meat and Hoggs-meat rather than Mans-meat even the refuse off all and rayl-end as we say which is
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
the VVord of the Lord and should not find it But this is too lax and general and is against the context which applies it to the ten Tribes vers 14. OBSERVATIONS 1 Those that will find the Lord when they seek him must seek him whilst he may be found Isa. 55.6 Psal. 32.6 2 Cor 6.2 VVe must walk in the light whilst we have the light the night comes when no man can work Ioh. 12.35 36. This people here lost all for want of seeking in a right manner and season they sought the VVord but it was when it was too late 2 The scarcity of the Word many times makes it to bee more highly prized by us VVhen this Mannah fell thick about this people they regarded it not but now they have lost their Prophets they can run from Sea to Sea to seek them Those Sermons and Ordinances which people vilify now when God removes them they will magnifie and praise them It is with those good wayes of God as it is with good men whilst they be alive amongst us we are ready to stone them but when they are dead we are ready to Idolize them Usually Gods blessings are more esteemed and valued by us when they are Rare and we want them than when we surfeit and abound with them Things that are very rare are very precious Isa. 4.1 13.12 Hence we read of dayes wherein the VVord of the Lord was rare and then it was precious in those dayes and why because there was no open Vision there was not a known Prophet in those dayes to teach the people and this made the Ordinances so precious then 1 Sam. 3.1 The Commonness of the Sun of VVater Food Rayment Health VVealth Peace Liberty Sleep Senses c. make them little esteemed whereas if the Lord should deprive us of any one of them we should quickly know the worth of them Lament this thy folly and beseech the Lord to make thee know the worth of his blessings by the enjoying rather than by the wanting of them 3 When people want the Word of God they should goe from place to place yea from Land to Land rather than pine and perish for want of instruction In times of Dearth we see how farre people will travel for food for their Bodies as Iacobs Sons did from Canaan to Aegypt and shall not we take more pains for our immortal Souls If the Queen of Sheba a person of great wealth and worth went above a thousand miles to hear the VVisdome of Solomon how farre should we goe to hear a greater than Solomon Luke 11.31 How farre will men ride and run for the profits and pleasures of their bodies and shall not we be at more pains to save our Souls In the dayes of Christ the people followed him from City to City on the Week-dayes to hear him and he never reproved them for it but fed their souls and bodies Luke 6.17 VER 13. In that day shall the fair Virgins and the young men faint for thirst IN the two precedent Verses the Prophet threatens a Spiritual famine now follows a Corporal famine and destruction from which none should escape neither the Young mans strength nor the Virgins Beauty should any whit avayl them in that day In this Verse we have 1 A Judgement threatned and that is Thirst they should faint for thirst The question will be what is meant by Thirst here 1. Some take it literally for corporal thirst which in those hot Countries where they wanted water was a very grievous thing Poor that want bread yet have water many times to refresh them but when a people have neither bread nor water it must needs go hard with them 2. This Thirst sets forth the great poverty and extream want of all things which this people should be brought into so the word is used Deut. 28.48 Isa. 44.3 for great afflictions and the terrour of that final judgement which was coming upon them They should not have so much as a little water to quench their thirst but they should faint for thirst as men use to do in such cases Psal. 107.5 Isa. 51.19 20. This sense I take to be the most genuine 3. Yet others take Thirst Metaphorically for Spiritual Thirst Gods wrath should burn them and burden them and yet they should have none to refresh and comfort them in their trouble VVe have a Comment on this Text in Hos. 2.3 4. where the Lord threatens to strip these Idolatrous Israelites naked as in the day when they were born and to make them a wilderness and set them in a dry Land and stay them with thirst that is he would destroy them with the scorching heat of his wrath not tempered with any grace or comfort So great should their misery be that they should want both corporal and spiritual refreshing 2. Here are the persons which should perish and those are the prime and flower of the Land the very hope of posterity The beautiful Virgins and the Young Men. These usually sin with an high hand in open contempt of God and his word they sin with more height and violence of affection than elder persons use to do and therefore the Lord threatens them especially Virgins use to be spared by men for their tenderness and beauty but God is no respecter of persons and young men are strong and can better shift for themselves yet these even these for all their beauty vigour and strength shall faint and dye sorrow and perplexity shall cover and overwhelm them as the word signifies and if these cannot hold out what shall become of children and old persons This shews the generality of the Judgement and that none shall escape 3. Here is the time when all this shall come upon them 'T is in that day viz. when Israel shall go into captivity and be carried out of his own Land by the cruel Assyrians when Samaria should be taken and Gods Prophets scattered then shall they faint for thirst OBSERVATIONS 1. Where spiritual Iudgements go before there corporal Iudgements follow after Such as contemn spiritual bread shall want corporal Before we read of a spiritual famine now follows corporal distress of the choicest and fairest of both sexes So true is that of Solomon Prov. 13.13 18. Whoso despiseth the Word shall be destroyed yea poverty and shame shall be to him that refuseth instruction 2. Beauty is vanity Prov. 31.30 Isa. 3.24 40.6 7. 'T is a brittle thing what disease almost doth not make â—t fade and wither however it may take with vain man yet it moves not God If beautiful Virgins will sin against God even the fair Virgins shall faint Many have beauty that have not piety Prov. 6.25 11.22 Saul and Absolom were goodly personages yet wicked men Of the two better have Piety without Beauty than Beauty without Piety An upright pure soul in a black decrepit body is excellent God many times makes up outward deformities with
troubles God would preserve his people that they should not perish eternally though they might perish temporally as Iosiah did and the righteous do Isa. 57.1 Daniel and other good men went here into captivity as well as others onely they had Gods eye upon them for good which the others wanted The word Corn or Wheat is not in the Original but is necessarily understood and therefore all translations render it like as Corn or Wheat is sifted in a sieve 3. This tossing to and fro in the sieve separates the Wheat from the Chaff The Chaff falls thorow and is blown away but the Wheat and little stones which are weighty abide in the sieve and fall not to the ground So these trials should blow wicked men out of their habitations and out of the world to their own places The corrupt body of the Jewish Nation should be scattered up and down yet a remnant should be saved The least grain of Gods corn shall not fall to the ground Some render it the least stone shall not fall to the ground and so give an Allegorical sense thus Gods Elect which are like stones for solidity and stability and are called lively stones for their zeal and activity 1 Pet. 2.5 shall not perish but abide for ever But our Translation is most genuine and agreeable to the sifting of corn in a sieve and though the word Iseror have divers significations sometimes it is rendred a bundle Gen. 42.35 or a bag Prov. 7.20 and by a Metonymy that which is bound in the bag or bound in Bundles as corn is used to be so it signifies a grain or little stone as in the Text. q. d. Though the wicked shall perish from the Earth yet not anything of any weight or worth not one grain or corn which is solid and heavy like a stone shall fall nothing but the light paltry chaff shall be blown away I will so order all your dispersions by my providence that none of mine Elect shall perish eternally nor yet the remainder of the faithful be utterly extinguished Though the Corn may be beaten in the same floor with the chaff yet it shall not perish with the chaff OBSERVATIONS 1. The Church of God in this life is subject to many siftings They must be sifted by Assyrians sifted by Babylonians â—ifted by false Brethren sifted in Body in Soul in Name Estate every way God hath many sieves and serses to sift us withall that so we may become pure mancher for our Lord and Masters use God hath many purgatory fires to bring his people thorow 1. The fire of his Word Ier. 5.14 23.29 2. The fire of afflictions and persecutions Zach. 13. ult 1 Pet. 4.12 and thus every man must be tried by fire 1 Cor. 3.13 3. If none of these fires will mend men then comes the fire of the last Judgement and consumes them Isa. 30.33 All that look for salvation must look for sifting thorow many tribulations we must come into Gods Kingdome Act. 14.22 The better any man is the more trials he must look for The more grace the more sifting as we see in Abraham Isaac Iob David Paul Peter Luke 22.32 The Devil shoots his Arrows at the whitest marks This spiritual Pyrate sets upon the laden Merchant The Devil knows that the fall of one of these will more advantage his Kingdome than the fall of a thousand others and therefore he saies to his Agents as the King of Syria said to his Captains Fight neither with small nor great but against these spiritual Kings Men of eminent gifts and graces especially when called to eminent places as Magistrates Ministers Governours c. must look for eminent trials These batter Satans Kingdome and break his head and therefore let them be sure he will bruise their heels 2. As we must look for all manner of siftings so from all manner of parties From God Satan and the World 1. God will try us before he will trust us so he dealt by Abraham Gen. 22.1 Job 6.4 16.9 and the Israelites Deut. 8.2 Christ tried the Ruler Luke 18.22 and the woman of Canaan God tempts us to try us but Satan to destroy us God betters us by tentations he never draws us into sin by them as Satan doth 2. The Devil will sift you He that tempted thy Saviour will not spare thee He that was so bold with the head will not spare the heel This is the Devils great battery by which he labours to destroy Gods graces in us though the Lord so orders it that they improve them Iob 23.10 Sometimes he keeps us from temptations but he is alwaies with us in them Rev. 3.10 Yea when Satan is most busie in tempting then is Christ most busie in praying for us Luk. 22.32 Now Satan sets upon men many waies sometimes by evil suggestions perswasions instigations 1 Chron. 21.1 1 Thes. 3.5 by blowing up the fire of corruption which lyes in our bosomes The Devil is a great studier of men he is a great Naturalist he hath been trying conclusions on men almost six thousand years He suits his Temptations according to mens tempers if he have an Esau to deal with he hath a mess of pottage for him if a covetous Achan he hath a wedge of gold for him c. The Devil cannot force the will he may perswade but he cannot compel There is a threefold liberty of the will 1 From sin 2 From misery 3 From Necessity The two first we have lost but from necessity and coaction the will is free so free that if it could be constrained it were no will and therefore in conversion the Lord doth not force the will but sweetly inclines it We should therefore blame our selves for our folly Iames 1.14 So did David Psal. 51.4 and when by Satans instigation he had numbred the people yet he layes not the fault upon Satan but upon himself I have done exceeding foolishly Pray with that good man Lord deliver me from that evil man my self 3 The World abounds with Temptations we go upon snares in our beds at our boards at all times in all places among all persons temptations are laid for us in publick and private above us beneath us round about wee are beset Prosperity and pleasures on the one hand destroy thousands and persecution and losses on the other hand Had we not need then to be sober and watch 1 Pet. 5.8 and to watch and pray Matth. 26.41 shunning all occasions of sin Not parling with temptations diligent in our places not trusting to our own strength Sit down and cast what it will coâ—t us if we be Christs Disciples These things should not discourage but quicken us to duty We say of some weeds they are ill things but they are signes of rich ground So these siftings and tentations are irksome but wholesome the Torch burns the brighter for beating The Vine is the better for bleeding The Orchard for pruning The Garden
c. Gravius peccat Sacâ—â—dos si uxoâ—em ducat quà m si domi concubinam foveat Coster Enchirid. cap. 17. propos 9. Hist. Tripart lib 2. c. 14. Râ—ffin Hist. Eccles l. 10. c 4. Copula sacerdotalis nec legali nec Evangelicá nec Apostolicá authoritate prohibetur Gratian Q. 26. S. 2. Bellar. de Clericis l. 1. c. 18. See Mr. Chancy his Ser. on Amos 2.11 printed 1655. Of this see more on Amos 4. ult 6.11 Kajitz aestatis i. e. rest vorum fructuum qui aestate maturuerunt jam decerpendi sunt Met. Adjuncti Tempus pro iis quae sunt in tempore ut videre est 2 Sam. 16.1 Isa. 16.9 Kelab canistrum Uncinus cavea We must press the same thing again and again Hardy 1 John 2.9 p. 163 164. V. Psal. 82.2 Obs. 1. p. 9. See more in my Com. on Hos. 13.15 Obs. â— p. 46 47. Kajitz aestas Ketz finis Nolo ad eorum impietates ultra connivere nec impunitas praeterire Merceâ— See more Amos 6.1 Obs. 1. Camero in Mat. 18.8 p. 114 115 116. folio In my Com. on Hos. 13.16 p. 109 110. In my Com. on Hos. 13.4 Obs. 3. 4. Ululabunt cantica Palatii Vatabl. Montan. Rab happeger multiplex cadaver i. e. multa erunt cadavera multi occidentur It is a kind of Aposiopesis when men are angry and troubled so that they curtail their words many dead bodies in every place i. e. there shall be many dead bodies in every place See my Schools-Guard on that figure See more in my Com. on Hos. 13.12 Obs. 1. 13.13 Obs. 8. 13.16 Obs. 6. Shaaph absorbere deglutire anhelare ardenter cupere Hashshaphim ebion absorbentes egenum Ad abolendum mansuetos terrae Montan. Gnanave mansuetos modestes pauperes See more in my Com. on Amos 4.1 Obs. 4. See more against oppression in Mr. Dents Path-way p. 197 to 215. See my Com. on Psal. 82.4 Obs. 6. p. 121 122. Against Inclosures see Mr. Rob. Bolton on Self-examination p. 237 c. Interrogatio indignantis optantis q. d. nimium diu durant feriae Piscat V. Hospinian de Orig. Festor. c. 4. mihi p. 15. See more in Weemse on the Ceremon Law chap. 22. p. 100. Siclus apud Hebraeâ—s fuit genas nummi simulque ponderis Ravanel in V. Siclus ubi plura Siclus suit moneta certi ponderis omnium ponderum regula 'T was the weight of all things ponderous and commonly weighable amongst them See Weemse Vol. 1. page 142. in fine lib. Gnivvet pervertit curvitatem quandam perversitatem deviantem à recto denotat See more in Mr. Trapps Com. on Amos 8.5 See more in my Com. on 2 Tim. 4â— 2. p. 326. See more in my Comâ—on 2 Tim. 3 3. p. 81 82. Mr. Loves Directory on 1 Cor. 7.30 Ser. 8.9 p. 65. Perkins on Mat. 7.2 p. 199. See the words Dal and Ebion tenuis egenus opened at large in my Com. on Psal. 82 3. p. 106 108. Humilem pro calceamentis Versto Arabic Pro â—ari calceoâ—um i. e. pro rebus vilissimis 1. Qâ—ia vili aestimaniur 2. Quia sine ulso fâ—â—è impeâ—dio â—omparantur 3. Quia â—bjecta utpore quae câ—lâ—antur perpetuò pedâ—bus neque unquam elevantur è Pulvere fimo Elâ—eron in locum Mappal bar deciduum tritici i. e. purgamenta quisquilias quae è cribro dum concutitur decidunt Sanctius See more in M. Caryl on Job â— 4 See my Com. on 2 Tim. 3.3 p. 113 c. and Mr. Burroughs on Psal. 16.3 See Mr. Fenners Ser. on Heb. 11.38 See more before on ver 4. Obs. 3. Bigeon per excellentiam celsitudinem gloriam V. Leigh Crit. Hebr. p. 33. Ubi plura Si est nota jurantis signum juramenti execratorii apud Hebraeos Relicentia est plena affectus terroris Lan asach in finem in aeternum in porpetuum See my Conâ— on Psal. 73.25 See my Com. on Hos. 13.12 Obs 1. Tirgaz a. Ragaz contremuit commotus est Niseu demergetur in prosundum They shall be swallowed up as in a gulph V. Pliny Nat. Hist. l. 5. c. 9. V. Fenners Ser. on Rom. 8.22 p. 296. folio See my Beauty of Holiness ch 7. Obj. 11. See my Com. on Hos. 13.16 p. 148. See Mr. Brinsly in his Treatise of Passive Obedience See my Com. on Psal. 73.18 c. See my Com. on Hos. 13.16 Obs. 1. See Mr. Bellars his Sermon on Isa. 60.20 See more in Mr. Greenhill on Ezek. 7.18 Cicero pro Rescio Amerino See my Com. on Hos. 13.15 Obs. 2. Schools-Guard Rule 5. See Burroughs on Mat. 11.29 p. 652. and M. Pools Ser. on Joh. 4.24 See my Com. on Hos. 13.16 Obs. 8. See Brooks his remedy against Satans Devices p. 13 14. Shalach misit emisit immisit The body hath its alâ—mentum naturale the soul it s alâ—mentum spirituale See Mr. Will. Bartons third sermon on Jer. 3.15 p. 260. Sal Terrae See more in my Com. on Hos. 13.16 p. 89 90. and Deuts Plain mans Path-way p. 135. to 154. See more before on Amos 4.6 Ubi non est verbum Dei quid nisi ruina mors etsi in speciem omnia florere vidâ—antur Mercer See Hildersham on Joh. 4.13 Lect. 9. p. 39 40. See Mr. Will. Burton on Jer. 3.15 Ser. 3. V. Sal Terrae cap. 3. p. 45. That Gods presence in his Ordinances is a Peoples greatest glory See Mr. Marshals Fast Serm. on â— Chron. 15.2 p. 5 6. printed 1642. See Mr. Burroughs on the place p. 459 c. Est quaedam pâ—ecum omnipotentia Luther See twelve sins that help to remove the Gospel Sangar Morn Lect 9. p. 93 94 c. V. Salterrae cap. 8. p. 122. See more on Amos 8 11 12. in Dr. Thomas Taylors Serm. on that Text in his Sermons in folio p. 207 c. ☜ Ab Aquilone ad ortum i. e. longissimè difâ—ita loca veliâ—t è diametro opposâ—â—a petent Mercer Rep obi ubi se spoliatos esse vident Dei beneficiis non vere afficiantur ut resipiscant sed tantum sentiunt caecos cruciatus ut seipsos torqueant sine aliquo effectu Calvin See twenty Motives to press this duty in my Com. on 2 Tim. 3.15 p. 253. Virtutem praesentem odimus sublatam ex oculis colimus invidi Horat. Carendo potius quam fruendo Sen. See Mr. Case on Afflictions p. 13 14 15. See my Com. on 2 Tim 4.2 p. 326. Operientur maerore See more in Dr. Thomas Taylor on Amos 8.13 14. in folio p. 263 c. Felix nigredo quae mentis candorem habet V. A Lapide in Eccles. 11.2 Sphinx Theolog. cap. 15. Ingenio poller cui vim natura negavit Cato See this spiritual thirst set forth in seven particulars by Mr Obad. Sedgwick on Isa. 55.1 p. 5 6. Mr. Hildersham on John 4.13 Lect. 9. Asham peccatum delâ—ctum à verbo Asham iniquè fecit deliquit Syn. Gen.
they burne the dead and that is that they might the easier carry the bones out of the house when the flesh was burnt off before 3 Here is a Conference between the Kinsman and him that lies in the house and he shall say unto him that is by the sides of the house that is to him that is within the house as Ionah was said to descend into the sides of the Ship Ionah 1.5 so these for fear did run into some corner of the house to hide themselves from the infection The Question which he asks is this Is there any yet with thee viz. left alive in the family or dead that I may burne them and bury their bones 2 Here is the Parties answer in the Negative No there is an end of all there is not one left they are all dead and gone according to that verse nine If ten men be in one house they shall all dye The Prophet inlargeth himself in this discourse about Gods Judgements the better to awaken these sottish sensual secure sinners 3 Here is the inference upon this answer then shall he say Hold thy tongue be silent be patient doe not fret nor fume doe not mutter nor murmure against God as if he had wronged you because he kills you but acquiesce in his just Judgements and silently submit unto his will for it is his work Amos 5.13 As for us our sins are so great and grievous that we dare not once call on the Name of the Lord for a release or mitigation of his Judgements 4 Here is the reason why they must keep silence viz. Because the Lord was just in all that hee did unto them and therefore they might not once make mention of the Name of the Lord by way of complaint thus some Interpreters sweat and are much perplext with the various Versions of this Text insomuch that there are almost as many Interpretations of it as there be Interpreters 1 Say some It seems to point at these two who agree to be silent in what they had done lest they should bee sequestred as uncleane by the Law being legally polluted by touching the dead Numb 19.14 2 Others give this gloss Hold thy tongue for we may not make mention of the name of the Lord q. d. Be silent lament not for them for they are not worthy lamentation they are so wicked that they will not once remember God nor cry to him though he bind them with the cords of affliction 3 Others make it the voyce of desperate persons according to the Margin of our Bibles VVe have not or we will not make mention of the name of the Lord q. d. it is bootless to pray for God is set to plague us and will not be pacified let us therefore eat and drink since to morrow we must dye Never tell us of Gods name for he is our enemy and we cannot endure to hear of him for neither he nor his Ministers doe ever Prophesie good unto us If we should call upon him we may mind him of us and so bring new plagues upon our selves This agrees best with verse eleven which follows immediately 4 Others thus These Hypocritical ones that formerly gloried that they were Gods people his peculiar his inheritance his holy ones c. Gods wrath shall lye so heavy upon them that they shall boast no more of this for they shall bee dumbe when they hear Gods name and abhor it as desperate reprobates use to doe He will not suffer them any longer to take his name in vaine his wrath shall burne so fiercely against them that they shall not dare once to make mention of his name or to come neer him who is a consuming fire OBSERVATIONS 1 Decent burial is a mercy It is reckoned as a Judgement here that these wicked men should want the honour and solemnity of ordinary burial It is a mercy to have a Grave and therefore when the Kings of Iudah are recorded their burials are also mentioned and those of highest merit were buried in the upper part of the Sepulchers of the Sons of David 2 Chron. 32.33 Asa a good King was honourably buried with great solemnity 2 Chron. 16.14 and so was King Zedekiah Jer. 24.5 But so was not wicked Iehoram 2 Chron. 21.19 and it was a curse upon Iehojakim that he should be buried with the burial of an Asse and be contemptibly cast into a ditch Ier. 22.18 19. It is reckoned as a Judgement when men have no burial Psal. 79.3 Deut. 28.26 1 King 21.23 24. Ier. 14.16 16.4 and therefore David commends the burial of Saul he blesseth and rewardeth the men of Iabesh for it 2 Sam. 2.5 The Body is a peice of Gods Workmanship curiously wrought Iob 10.8 33.4 Psal. 139.5 and therefore must not be carelesly thrown away it was redeemed with the precious bloud of Christ and is the Temple of the Holy Ghost 1 Cor. 3.16 17. 6.15 29. and shall be raised up at the last day and bee made like to Christs glorious Body Iob 19.25 Phil. 3.21 It is one of the last offices that we can doe for our Relations we should therefore decently commit their bodies to the grave as to a bed of rest Isa. 57.2 there to remaine till the general Resurrection of us all So they did by Steven Act. 8.2 and the Patriarchs Acts 7.15 16. Caution Yet we must beware 1 Of the fopperies of the Papists who keep the bones of Saints supposed Saints most of them unburied that they may worship them kiss them and offer to them 1 Bones are a part of mens bodies and ought to be buried decently as well as the body Exod. 13.19 Iosh. 24.32 it is reckoned as a punishment to have the bones lye unburied Isa. 14.19 Ier. 8.1 2. 2 There is no Precept nor President in all the Word of God that commands such Worship yea the Lord himself hid the body of Moses that it might not be Idolized Iud. 9. 3 Those Relicks have proved to be the bones of Asses Stags Theeves and Murderers 4 It is injurious to Christ and derogates from his Merits yea it is injurious to the Saints who are kept from their graves where they rest in peace till the Day of the Lord. Besides you may see the folly of Superstition when they should be imitating the Graces of the Saints they are gathering their bones and breeches their caps and girdles their hairs and habits At Rome who lists may see St. Martins Boots St. George his Sword S. Crispins Cutting-knife Iosephs Breeches Maries Smock Thomas his Shooe the Milk of Mary the Swadling-clouts of Christ and the Asses Head that he rode on So that Rome is a Church where Relicks and Images are worshipped God Almighty pictured Vowes violated Prophaneness countenanced half Communions administred Humane Traditions equalized with Scripture and Ceremonies multiplied 2 Caut. Yet our greatest care should be for our Souls what will it avayl us to have the body
perfumed spiced and embalmed when the Soul which is the noblest part shall rot and perish Look to your Souls and then God will provide for your bodies when the Mid-wives feared the Lord he made them houses 3 Caut. Yet we should not be dismayed when the bodies of Gods Saints be given to the Beasts of the Field and the Fowls of Heaven Psal. 79.2 3. faith fears not such things He that numbers the hairs of our heads will not lose our bones he that is so careful of our excrementitious parts will not suffer our essential and integral parts to perish Solemn burial addes to the comfort of the living but not of the dead Lazarus had no Funeral solemnities nor Marble Monument yet was he carried into Abrahams bosome Facilis jactura Sepulchri Coele tegitur qui non babet Urnam Lucan l. 16. 2 Obs. Gods people must be patiently silent in calamitous times They must not be stupidly silent for Grace doth not raze but raise and rectifie the affections We may spread our distress before God and in an humble manner expostulate with him as Iob Ieremy and other Saints have done It is an holy silence and not a sinful silence which is here enjoyned us When Gods hand lyes heavie upon us not only our Tongues must be silent Levit. 10.2 3. 1 Sam. 3.18 Isa. 36.6 7 8. Amos 5.13 Zeph. 1.7 but our Souls must keep silence to Jehovah Psal. 62.1 My soul waiteth upon God so we read it but others according to the Original thus My soul is silent quiet submiss and subject to God my affections are subdued to him Many mens Tongues are silent but their hearts are full of rage and fury yea many mens words are smooth as oyl when their hearts are like drawn swords But a gracious soul in all humility adores the just Judgements of God upon himself and others without any murmuring or contradiction He doth not impatiently fly in Gods face nor charge God follishly Iob 1. ult but he peaceably resigns himself and all he hath unto Gods dispose God is the Potter and he is the Clay ready to be formed and framed raised or ruined made or marred as he shall please Hee gives the Lord a blank as it were and bids him write what please himself and it shall please him Murmuring doth but double our strokes it is a slandering of God and a charging of him with folly which he will not bear at our hands and therefore when ever Israel fell to murmuring a Judgement presently followed other sins he can bear withall but not with this Untamed Heifers may gall their necks but they cannot break the yoke Wild Bulls in a Net by tosfing and tumbling do but intangle themselves the more Isa. 51.20 it is Prayer and Patience that will mend all fret not then at Gods dispensations neither quarrel with his Providences but judge your selves and justifie him so shall you have peace Levit. 26.40 41 42. Iudg. 10.15 2 Chron. 12.6 Ezra 9.13 Neh. 9.33 Psal. 51.4 119.137 Dan. 9.7 1 Cor. 11.31 Let us not like Sons of Adam justifie our selves and lay the fault upon God but let us kiss the hand that smites us and say Righteous art thou Lord and just are thy judgements 3 Obs. Hypocritical shews and shadows of Religion will stand a man in no stead in a day of wrath These sensual Idolaters cried The Temple of the Lord the Temple of the Lord they boasted that God was their Father and they his people that they knew him and were known of him above all the people of the earth Hos. 8.2 But now the day of wrath is come they dare not once make mention of the name of God they are so opprest with the guilt of their sins It is not crying Lord Lord but doing Gods will sincerely that will yeeld us comfort in calamitous times Matth. 7.21 22. 2 Cor. 1.12 A dead Beast can doe us no service and dead Graces will stand us in no stead Let us not then cheat our selves with shewes instead of substance and with counters instead of gold let us not be almost but altogether Christians not having a name only to live but let us live indeed that we may be Nathaniels Israelites indeed in whom there is no reigning guile Ioh. 1.47 4 Wicked men in calamitous times are fâ—ll of despondency and despair Though in times of Peace they may boast how God loves them yet when God awakens their Consciences by his Judgements the very name of God is terrible to them and they could wish he were not Then either they hide themselves with Adam or run from him as Cain Gen. 4.13 or hang themselves with Iudas or cry with those wicked ones Iob 21. 14. Depart from us Or they blaspheme because of their pain and like Serpents fly in the face of him that toucheth them Rev. 16. ult and like Heathens who in their calamities curse their gods and beat them as the Authors of all their misery and at last they shall cry to the Rocks and Mountains to fall upon them and hide them Luke 23.30 Rev. 6.16 These cry There is no hope Jer. 18.12 and therefore they banish the thoughts of God out of their hearts Psal. 10.4 and will not once make mention of him in their troubles These are beaten but not bettered corrected but not amended and in some respect worse than Heathens of whom Seneca observes That they were most busie in worshipping their gods when they were most displeased But we have those that fly from God when he draws nigh to them thoughts of God are never more pleasing to a gracious soul nor never more displeasing to wicked men than when they are in trouble VERSE 11. For behold the Lord commandeth and he will smite the great house with breaches and the little house with clefts IN this Verse we have an Amplification and Confirmation of the precedent commination vers 8. The Prophet tells them that the destruction shall be general high and low rich and poor great and small none should escape but as all had sinned so all should suffer a forreign enemy like a violent floud should over-run the Land so that there should be no escaping These Sinners were secure and carnally-confident trusting in their two victorious and successful Kings Ieroboam the second King of Israel and Uzziah King of Iudah they sleighted the words of the Prophet and therefore the Lord resolves to preach to them in another manner viz. by the Sword of the Assyrian and Chaldean who should make them feel what they would not beleeve In the words we have 1 The causal Particle For which hath relation to the eighth and ninth Verses where the Lord threatneth to destroy the City with its fulness and to adde the Pestilence to the Sword and gives you the reason of it in this verse Mandavit Dominus the Lord hath commanded and decreed it and none shall be able to reverse it 2 Here is an ecce