of villany so that it would be safer living amongst so many wilde Beasts than amongst men Justice is Rulers duty security and glory as I have shewed at large on Psalm 82.4 p. 35 36 111 139. VERSE 8. Seek him that maketh the seven Starres and Orion and turneth the shadow of death into the morning and maketh the day dark with night that calleth for the waters of the Seas and poureth them out upon the face of the earth the Lord is his name THis rustick plain Prophet begins here to raise his stile The better to awaken these sensual and secure sinners he sets before them the dreadful glorious Majesty of that God with whom they had to doe q. d. you have not to doe with a dead and impotent Idol that will be pleased with dead and dull services and pacified with childish toyes and trifles but you have to doe with the living and Omnipotent God who is the Creator and Governour of all things who appoints the vicissitudes of Day and Night of Summer and Winter who numbers the Starres of Heaven and calls them all by their names who waters the earth with rain and strengthens the weak against the strong and makes the spoyled victorious over the spoyler It was the great study of the Prophets and specially of this our Prophet to set forth the Lord in his Majesty and Glory that they might the better work upon their Hearers See Amos 4.13 6.14 9.6 In this Verse we have a magnificent description of Gods Omnipotency he is The Creator of the Starres The Disposer of the Times The Former of the Clouds and The Orderer of VVarres And therefore the Prophet calls upon them yet once more to seek this Great Almighty one This oft pressing of this duty notes the necessity Excellency and difficulty of it It is not so easie a matter to repent as many imagine the heart of man is exceeding hard and his eares are stopt against Gods counfels so that the Lord is forced to call again and again for audience and admittance See yee him These words are not in the Original but are necessarily understood and to be supplied from Vers. 4 6. Who maketh the seven Starres and Orion The Prophet begins first with the Stars because the Majesty Power and VVisdome of God is wonderfully seen in their motion order multitude and magnitude Under these two Constellations all the rest of the Starres are comprehended by a Synecdoche of the part for the whole for he that made one made all and the least are ordered by him as wel as the greatest But because these two were most eminent and obvious and commonly known therefore he chiefly instanceth in these two they are mentioned only three times in Scripture viz. Iob 9.9 38.31 and in the Text. The Pleiades oâ— seven Starres and Orion are opposite one to another 1 They have contrary situations Orion dwells in the East and Pleiades in the West 2 They appear in contrary seasons Pleiades ariseth about March and brings in the Spring but Orion appears about November and brings in Winter so that when hee saith Seek the Lord who made Pleiades and Orion it is as if hee had said in plain English Seek him who makes Summer and Winter 3 They have different Influences 1 Pleiades is a Constellation usually called the seven Stars They arise in our Hemisphere about the Spring and are therefore called Vergiliae quasi ver is vigiles Hence wee read in Iob 38.31 of Pleiadum deliciae the sweet influences of the Pleiades because they bring in the sweet and pleasant Spring with them when they appear the trees and plants begin to flourish These Pleiades have their name from sayling because after the cold and stormy Winter is past Saylers begin to put to Sea These Chimah or seven Stars appear in a cluster about the midst of heaven they are commonly known by Shepherds and Rusticks Amos being an Herdsman had taken notice of them Orion is a Conâ—tellation of Stars that produceth cold when it appears then Winter comes It ariseth in our Hemisphere about November As the Pleiades do loose the earth and set it at liberty that it may bring forth delightful fruit so Orion by his frosty bands is said to binde up the earth Iob 38.31 and bring in variety and change of weather with many storms and tempests Hence the word Chesil as it signifies a fool and one who is unconstant now of one minde and anon of another so this Star is called by this name by reason of the unconstancy and mutability of weather which it brings with it Seek yee him who turns the shadow of death into the morning These words are taken by some literally and by others metaphorically I shall take in both though the literal bee most genuine q. d. It is this great and mighty Lord who makes great changes in the Air and wonderful alterations in States and Kingdomes It is hee that turns the grossest darkness into the brighrest day and the lowest adversity into the highest prosperity and on the contrary hee can when pleaseth him turn our day into night ourlight into darkness and our mirth into mourning By the shadow of death here is meant great gross horrible and terrible darkness such as is the very image of death Any darkness is sad but darkness and the shadow of death is the height of sadness Such deadly darkness Iob wisheth to the day of his birth Iob 3.4 5. and David put the worst of his case and the best of his faith when hee said Though I walk in the valley of the shadow of death I will fear none evil Psal. 23.4 that is in the greatest of evils I will fear none evil In the very danger of dangers in exceeding great dangers hee would comfort himself in his God It may also signifie symbolically and metaphorically great dangers and deep distress And maketh the day-dark with night The vicissitudes of day and night are not casual but providential It is the Lord who is the great disposer and dispenser of time that by his Almighty power hath appointed the day to succeed the night and the night the day which no gods nor Idols can do Who calleth for the waters of the Sea by vapours and clouds and powreth them out upon the face of the earth by showers of rain Hee calls for the waters of the Sea viz. beyond its ordinary bounds that it may overflow the earth with inundations so some But more genuinely thus It is the Lord that appoints and orders the waters as by express command to rise up from the Seas and turn into rain which afterwards hee powres forth upon the earth The Sun draws up vapours out of the Sea which are condensed in the middle region of the air into rain and then fall down upon the earth These waters which come salt and bitter from the Sea and so in all probability should make things barren yet are so
should wee bee constant in Gods way and not bee like Planets or wandring Stars carried to and fro with every wind of doctrine Iude 13. 4 They have great Influence upon the creature though not so great as judicial Astrologers would make the world beleeve 5 Obs. Rain is the gift of God It is hee that calls for the waters of the Sea by whose vapours the clouds and rain are made and poureth them out upon the earth Iob 5.10 But of this at large on Amos 4.7 and 9.6 5 Obs. That second causes must lead us to the first cause of all The Prophet here describing the Physical original of the rain and shewing that the waters of the Sea were the material cause of it and the Sun the instrumental cause to draw up those vapours yet hee tells us that God is the efficient cause of all it is hee that calls for the waters of the Sea and unless hee move the other can do nothing Nil si prima vetat causa secunda valet Many talk of nature and study nature so long till they forget the God of nature and pore so much upon the creature that they forget their Creator 6 The consideration of Gods Omnipotency should humble us This is the reason why the Prophet so much insists on this point Amos 4. ult and 9.6 VERSE 9. That strengtheneth the spoiled against the strong so that the spoyled shall come against the Fortress THe Prophet having set forth Gods Omnipotency in the works of Creation comes now to clear it further by his works of Gubernation and Providence hee can with ease strengthen the weak and destroy the strong there is nothing too hard for him In this verse wee have a Prolepsis or preventing of an objection whereas the Israelites might say Wee dwell in Samaria a strong fortified City that hath stood it out many a time successfully against its enemies wee have likewise a potent and successful King Ieroboam the second and therefore it is not for us to fear To this the Prophet answers that they had no reason to trust in these creature-coâ—fidences for the Lord could easily raise up the Assyrian who should spoil both them and their Kingdome Object If hee do come wee will flye to our strong Holds and Fortresses Answ. And I will send the Destroyer saith the Lord against the Fortress There is no power nor policy against the Lord all Forts and Fortifications are but vain if hee be our enemy God can send mighty Adversaries against us who shall destroy our Forts and us in them In the words wee have 1 A Position or Proposition God strengtheneth the spoyled against the strong 2 An Inference Therefore the spoyled shall come against the Fortress and take it The vulgar Latine and all the Popish gang that leave the Original and follow the Latine Translation render it subridet vastatorem God laughs at the destruction of wicked men But the word signifies to corroborate and strengthen and not to laugh or smile Others conceive that the Lord here threatens that if they did not seek him but would trust in their strength and creature-confidences and still went on to conremn his warnings he would send some weak spoyled contemptible enemy and strengthen him with the spoyl which hee should get so that hee should destroy them for hee gives victory to whom hee pleaseth and can make the weak to prevail against the mighty and therefore Israel ought to stand in awe of him and sue unto him for mercy This way the Chaldee Paraphrase goes But the Original favours the Geneva Translation which runs thus Hee strengtheneth the destroyer against the mighty and the destroyer shall come against the Fortress The original word Shod which our Translation renders spoyled is usually rendred a Destroyer a Waster a Spoyler a Plunderer Isa. 16.4 Let mine out-casts dwell with thee Moab be thou a covert to them from Shod the spoyler for the Extortioner is at an end the spoyler ceaseth and substantively it is put for devastation waste and spoyl Isa. 22.4 and 59.7 Hos. 7.13 So that wee may take the words either generally that the Lord is hee that strengtheneth the Destroyer against the Mighty when they sin against him and provoke him Or particularly as spoken to Israel it is the Lord that strengthens the Assyrian who is called the Spoyler by way of eminency against these Idolatrous Israelites who thought themselves strong and mighty And the Lord will bring him against the Fortress that is against the fortified City of Samaria and the other Cities and Towns depending on it Isa. 17.3 q. d. You think your selves safe and well because you are armed and fortified and therefore you sleight my Threatnings and promise your selves peace and think that none shall bring you down not once considering that you have to do with God and not with man who can strengthen the weak against the strong and hath many Destroyers at hand ready to execute his vengeance upon a rebellious people OBSERVATIONS 1 If wee take the words according to our Translation the Observation is That God can strengthen the weak and make them overcome the strong It is hee that strengthens one and enfeebles another Ezek. 30.24 and can make wounded men to subdue his enemies Ier. 37.10 He can make one Abraham with his family to conquer four Kings Gen 14.9.18 he can make a Ioshua to slay Amalakites destroy Midianites and subdue Canaanites Num. 31.7 We should not then kiss our own hands or sacrifice to our own nets but ascribe the praise of all our victories to the Lord who strengthens the wasted and the spoyled against the spoyler and can make Iacob a worm to thresh mighty Mountains Isa. 41.14 15. so Iosh. 6.5 15. 1 Cor. 2.27 Ier. 31.22 2 No Forts nor Fortifications can preserve a sinful people from destruction Though they should build walls as high as heaven and dig ditches as deep as hell yet if sin bee within all Fortifications without are vain as I have shewed at large elsewhere VERSE 10. They hate him that rebuketh in the gate and they abhor him that speaketh uprightly THere are two great impediments that keep men from Repentance The one is a low conceit of God The other is an high conceit of themselves The first the Prophet removed Verse 8.9 by setting before them the glorious Majesty of God The second hee comes to remove in this and the following verses by setting before them their sin and misery that so if possible hee might fit them for mercy In this Verse wee have a second sin and cause of Israels ruine and that is obstinacy and hating of reproof This was their sinning sin which helpt to ruine them with a witness the Lord in great mercy sent Physitians to them but they abused them and like frantick Patients threw the physick to the walls they hated to bee reformed and cast Gods words behinde them The words admit of some difficulty The question
posts might shake Denoting thereby the certainty of their ruine and transportation without any possibility of escaping 2. The Vision is expounded vers 1. where we have 1. The persons that shall be cut off and those are the body of the people the generality of the Land both great and small as all had sinned so all must now suffer for sin 1. He commands Smite them in the head that is cut off Kings Princes and Priests both in Israel and Iudah 2. Rest not there but slay the rest of them with the sword that is cut-off the inferiour sort 3. Here is the certainty and inevitableness of their suffering confirmed by Arguments drawn first from the Omnipresence of God no place what ever can protect a sinful people from his revenging hand and this is set forth 1. Generally vers 1. Hee that flyeth shall not flee away and hee that escapeth shall not bee delivered There is no escaping when God pursues 2. By a notable enumeration of some particular places shewing that they should not escape though they hid themselves 1. In Hell vers 2. 2. In Heaven 3. In the tops of inaccessible mountains vers 3. 4. In the bottome of the Sea 5. In Captivity Though they went into banishment out of their own Land yet there the Lord would command the sword and it should slay them vers 4. So that they were safe neither at home nor abroad neither in their own Land nor in strange Countries 4. Their total overthrow is further confirmed by Arguments drawn 1. From the anger of God vers 4 8. I will set mine eyes upon them for evil 'T is a Metaphor from men in whom the anger of the heart discovers it self in the eyes and face 2. From the might and majesty of God who hath power to punish them and this power is set forth 1. By his Titles Hee is the Lord God of hosts vers 5. 2. By the effects of his power 1. If he but touch the Land it shall melt vers 5. with a touch he can destroy a Land and turn it into us first Chaos 2. He can bring an overflowing flood upon it that shall quickly over-run all vers 5. 3. By his work of Creation 1. In Heaven 't is hee that builds the stories of Heaven By his power and wisdome hee created the Heavens and the several sphears and regions of the Air as so many stories one above another vers 6. 2. In the earth he hath founded his Troops in the earth vers 6. He hath variety of creatures as so many Troops on earth ready prest to serve him and execute his commands they are all his servants Psal. 119.91 3. In the Sea He calleth for the waters of the Sea and they presently cover the face of the earth vers 6. By all which he proves himself to be The Great Iehovah of all the world 5. He confirms the certainty of their destruction from the sinfulness of their condition As first They were dis-ingenuous and ungrateful whereas he had brought them up out of the Land of Egypt and made them his Israel yet they behaved themselves more like Ethiopians than Israeliteâ— and therefore as they had been like to Heathens in sinning so now they should be like them in suffering vers 7. 2. They were very secure and regardless of Gods threatnings contemning the warnings of Gods Prophets and therefore the Lord threatens that they should fall by the sword vers 10. 3. The Prophet having before used Driving Motives drawn from the Judgements of God comes now to Drawing Motives taken from the mercies and comfortable promises of God Before he had brought them to Mount Ebal the Mount of cursing but now he brings them to Mount Gerizim the Mount of Blessing Before he tried them with legal Menaces and dreadful Comminations now he closeth his Prophecy with Gospel-mercies and Evangelical consolations 1. He tells them that an elect remnant should be saved in the midst of these calamities till better daies should come under the Gospel Though the Lord were resolved to punish the body of that rebellious Nation yet he would not utterly destroy them all but would preserve some because of his Covenant and though they might be fifted tossed and tried with many afflictions and go into captivity as well as others yet not one grain should fall to the ground nor any one of Gods elect perish eternally vers 8 9. 2. Here is the happy Restauration of the Church in Gospel-times set forth 1. Under the type of raising up the Tabernacle of David which is fallen vers 11. Though the house of David and the men of Iudah and Israel were sorely shattered and sunk very low by reason of their captivity and other miseries which lay upon them so that they were like a Tabernacle fallen down or a Garden laid open the fence being broken down yet in Christ the true heir of David it should in Gospel-times be restored and repaired 3. According to the custome of the Prophets in Old-Testament times he prophesieth of the glory and happiness of the Church which he sets forth by the magnificence and affluence of outward blessings typifying thereby those spiritual mercies which God would give to the elect remnant after their sufferings 1. He promiseth that the Nations should be subdued under them and their bounds should be inlarged by taking in the Gentiles in these Gospel-times into communion with them vers 12. 2. Great plenty in their fields and Vineyards vers 13 14. 3. Re-edifying of their ruined Cities vers 14. 4. Returning from captivity and banishment and re-establisment in their own Land in despight of all their enemies vers 15. Object But 't is impossible that ever such things should be effected Answ. To men who are led by sense and carnal reason these things may seem impossible but to the Almighty all things are possible Now 't is he that undertakes the work and 't is he that will effect it in his due time 'T is I that will bring them again and I will plant them in the Land that I have given them even I will do this saith the Lord Almighty who am Thy God in covenant with thee VERSE 1. I saw the Lord standing upon the Altar c. THe destruction of this people was shadowed out before by four visions This is the fifth and last by which the Prophet confirms that Commination which he had publisht in the precedent chapters The better to confirm the truth and authority of what he should speak he begins first with his usual Preface Amos 1.1 8.1 I saw the Lord the King of Kings and supream Monarch of all the world whom Israel and Iudah have provoked to wrath with their Idolatry him I say I saw in a trance or Prophetical vision standing which implies two things 1. That he was ready to depart from this rebellious people his gracious presence should now no longer abide amongst them 2. Stat ut vindex he stands ready to pronounce the
not fear mee when the Sea it self that terrible and tumultuous creature feareth and obeyeth and who have made the weak sands to bound the raging Sea We are bound to bless God that hath thus bounded that unruly element and saith to it Hitherto shalt thou go and no further and here shall thy proud waves be staid Job 38.11 12. VERSE 6. It is he that buildeth his stories in the Heavens and hath founded his troop in the Earth hee that calleth for the waters of the Sea and poureth them out upon the face of the Earth The Lord is his Name THe Prophet goes on in a magnificent description of the Wisdome Power Majesty and Glory of the great Iehovah that so this stubborn people considering with whom they had to do might tremble at his Threatnings and prepare to meet him in a way of humiliation who was now marching against them with his troops for their destruction Before he had set forth Gods All-mighty Power in ruling the Earth and the Rivers now he proceeds to set forth his Majesty in the creating of the Heavens of the inferiour Armies and the Seas And since the bare naming of God is little regarded by most men therefore this blunt rustick Prophet raiseth his stile grows Rhetorical and Philosophical setting forth Gods excellency with variety of words the better to affect his Hearers In this Ver. we have the glory of God set forth to us in his forming framing 1. The Stories of Heaven 2. His Troops on Earth 3. The Rain out of the Sea 4. By his tremendous Name Iehovah The words are very Mystical and difficult they have almost as many Expositions as there be Expositors I shall indeavour to clear the way and lay a good foundation the building will stand the better He buildeth his stories in the Heavens The first Query will be What is meant here by the stories of Heaven Answ. By Heaven here is meant the Aire hence the birds are called the fouls of Heaven and by Stories are meant the heavenly Sphears or Orbs which are distinct ascents as 't is in the Original and Stories one above another We read of three Heavens 1. There is the Aerial Heaven which reacheth from us to the Stars in which there are three Regions 2. There is the Starry Heaven which hath eight Sphears which who lifts may finde set down in a known Author 3. There is the Heaven of Heavens or the third Heaven 2 Cor. 12.2 The first of these is for my Sustentation I live and breathe in it The second is for my Contemplation I see and admire it and the third is my Expectation I long and wait for it By this most admirable and excellent work of God in making the Heavens which consist of so many Sphears and have a certain order within themselves and are as it were so many steps and stairs by which we ascend gradatim till we come to the Heaven of Heavens the Prophet labours to awaken these secure sinners This is the first Glass in which we may clearly see the Majesty of God Iob 37.18 And hath founded his Troop in the Earth The word which we render Troop signifies not onely a Troop as appears by that parallel place 2 Sam. 2.25 The children of Benjamin gathered themselves together after Abner and became Laaguddah the very word in the Text one Troop or were gathered round together like a Globe 2. The word also signifies a little Bundle So Isa. 58.6 Undo the heavy burdens or undo the bundels or fardels 1. Some by a Troop understand the other three Elements of Fire Air Water which are all bound up as 't were in one bundle and founded upon the Earth which is the basis and centre of them all Hence the Geneva render it He hath laid the foundation of his Globe of Elements in the Earth Those three Elements are opposite to the heavenly sphears q. d. as God hath built the glorious sphears of Heaven so he hath founded the terrestrial Sphears and Elements in the Earth out of which he hath formed and framed all other things uniting them in a due series and order and binding them up as it were in one bundle the Elements lying like globes or bundles one upon or over one another 2. Others conceive that by a Troop here is meant all kinds of creatures which are as so many Troops on Earth to serve God hence he is so oft called The Lord of Hosts and these are called His Troops because he is the Author and the Orderer of their Motion q. d. As the Lord hath built the several Contignations of his Orbs in the Heavens so he hath provided Armies of creatures to do his will on Earth 3. Others conceive it to be the whole frame of the world which compared with Gods Immensity is but a little Bundle or fardel yea an empty nothing Isa. 40.17 2. As in a Bundle there are many things wrapt up together so in this terrestrial Globe there are variety of creatures of different kinds and natures all setting forth their creators praise He calleth for the waters of the Sea and poureth them out on the face of the Earth Here is a third thing wherein the All-mighty Power of God appears and that is in the generating of rain By the heat of the Sun he draws up vapours out of the salt-Salt-Sea into the middle Region of the Aire where they condense into clouds and then dissolves them into showers of fresh water for the use and service of man He calls for the waters of the Sea either for Inundation as some conceive to overflow a Land q. d. 't is the Lord that by his command le ts loose the waters of the Sea to destroy his enemies But most genuinely it is applied to the generating of the Rain He calls for the waters out of the Sea into the upper Region of the Air by the Sun beams that he may powre them down again upon the face of the Earth See the same expression before Amos 5.8 'T is true the Rain is generated by Vapours that ascend out of the Earth yet because the Sea doth concur with its Vapours also therefore the generation of the Rain is likewise ascribed to it and herein also the All-mighty Power of God is seen that can at a beck call for the Rain and suddenly the clouds cover the face of the heavens over our heads this shews the incomparable Power of God that can in a trice make such a change Lastly If you desire to know who 't is that doth all those great and glorious things I will tell you in a word 'T is the great Iehovah that is his Name This is the most proper Name of God as I have shewed before Amos 4. ult and notes his eternal essence who gives being to all things and to you O Israelites amongst the rest and therefore there is no hiding your selves from him nor dallying with him who is All-mighty and hath
shewed before what in justice he might have done and have done them no wrong yet such is his Mercy and Clemency that he will not doe it but waits yet longer for their return It shall not be saith the Lord whose word is good security the Locusts shall be recalled they shall not devour Israel I will at thy intercession spare them yet a little longer OBSERVATIONS 1 The Prayers of the faithful are very powerful and succesful The Prophet can but speak here and he presently speeds What is it that Prayer hath not done It is a kind of Omnipotent engine that layes all flat before it if any thing can help at a dead lift it is this or nothing All things are possible to faith no Mountains of dangers fears or difficulties but it removes them Mark 9.23 this binds as it were the hands of God and commands the Commander of all things Isa. 45.11 The effectual fervent prayer of one righteous man how much more of many avayls much Iam. 5.16 to these the Promise runs Psal. 34.17 Ioel 2.17 18. God never sayes to the seed of Iacob Seek my face in vaine Isa. 45.19 The Prayer of an holy Moses Samuel Daniel c. what hath it not done If there had been but ten righteous persons in those five Sodomitical Cities that is but two in a City they had been spared We should therefore love the godly and value them according to their true worth who can doe such great things by their prayers It is the happiness of a Nation to have such men in it praying Saints are the Pillars and Supporters of the world and the blessings of a Land Isa. 19.24 they are such a blessing as preserves all other blessings amongst a people they are the strength of a Land Zach. 12.5 the walls and bulwarks of a place to save such praying holy ones God will destroy both Kings and Kingdoms Isa. 43.3 4. the Lord is alwayes nigh to help and to deliver them Deut. 4.7 they advance Gods Name and set the Crown upon Gods head giving the glory of all they have or can doe to him alone and therefore the Lord delights to make them glorious So that the prayers of good men are very precious things Gen. 20.7 Iob 42.8 Obj. The Prayers of an holy Amos might prevail much but we are no Prophets A. Amos was a man subject to infirmities as we are and he was not heard as a Prophet but for the Promises which all beleevers have interest in as well as Prophets VERSE 4 5 6. Thus hath the Lord shewed me and behold the Lord God called to contend by fire and it devoured the great deep and did eat up a part Then said I O Lord God cease I beseech thee by whom shall Jacob arise for he is small The Lord repented for this This also shall not be saith the Lord God WEE are now come to the second Vision and that is of Fire denoting a greater Judgement than the former Locusts devour but the blade and blossoms but fire consumes both roots and fruits The Lord had wasted many Rods in vaine upon them he now casts them into the fire to see whether that will melt or mend them These three Visions are a kind of Gradation that of the Locusts was sad that of Fire was worse and that of a Plumb-line was worst of all This Vision though it differ in matter yet for method it is alike 1 Here is the Preamble or Preface to the Vision Thus hath the Lord God shewed me 2 Here is the Vision it self with an Ecce in the front of it Behold the Lord God called to contend by fire that is by War which the King of Assyria a fierce enemy should bring upon them 3 Here is the fruit and effect of this fire 1 It devoured the great deep or it devoured a great abyss and depth of waters This fire devoured not only wood and waters above the earth but also the waters inclosed in the hollow parts of the earth from whence fountains and rivers doe issue Gen. 7.11 By this devouring fire most understand the Kingdome of Syria which was laid waft and totally devoured by Tiglath-pileser King of Assyria 2 King 16.9 and by the abyss of waters is here meant multitudes of people as Ezek. 31.4 Revel 17.1 the Whore sits upon many waters that is she hath rule and power over many people 2 After this it did eate up a part and had devoured all but that the Prophet interceded for them or it consumed a peece of the Land or a part of the portion and possession of Gods people By this is understood some part of Israel viz. two Tribes and a half which Tiglath-Pileser carried away Captive into Assyria and thereupon is said to eate up a part of Israel 2 King 15.29 2 Chron. 5.26 Isa. 9.1 2. 3 Here is the Prophets sympathy and sense of this Judgement vers 5. it put him upon Prayer and made him deprecate the averting of it Then said I O Lord God cease I beseech thee by whom shall Jacob arise for he is small It is the very same Prayer and the same Arguments that he used before vers 2. only in the place of forgiving he puts ceasing Cease Lord this thine anger against thy people and the sheep of thy pasture hold thy hand for if thou thus goe on to affict thy people who shall remaine of Iacob surely none at all This â—orbearing being a visible effect of pardon he desires that God would manifest it and so it is the same Prayer in effect with the former 1 Obs. Hence note that it is lawful as occasion requires to pray the same Prayer and use the same Arguments as formerly we have done Amos doth so here and speeds So did Christ Mat. 27.44 he prayed the third time saying the same words this he did out of fervency of spirit 2 Obs. We must persevere in Prayer for the people of God As their misery doth renew so must our Prayers for them be renewed Thus did Amos God threatens a second Judgement and Amos by a second Prayer averts that also The work is good and no difficulties should discourage us The Church is near and dear to God t is his Beulah and Hephzibah Isa. 62.4 his beloved Spouse and we never please him better than when we are importunate with him for Sions good Hence he so oft commands us to pray for the peace of Ierusalem and promiseth that they shall prosper who love it yea he bids us command him when it is for the good oâ— his Sons and Daughters Isa. 45.11 4 Here is the good success and happy issue of his Prayer he obtains his request since it is for Israel that he prayes it is but ask and have By his Prayers and Tears he extinguisheth this fire when nothing else could doe it and gets the Judgement suspended for a time to see if their hard hearts would at length relent and return This may incourage
where every word hath its weight And that 1 By his Names and Titles He is the Lord Jehovah the Creator and Preserver of all things and therefore his Threatnings ought not to be contemned 2 He is the Lord of Hosts he hath the superiour and inferiour Armies of Heaven and Earth of Sea and Land as it were horse and foot to march against his enemies 3 His Almighty Works set forth his Majesty and Power 1 The Earth which is in it self a most solid firm hard immoveable body yet acknowledgeth the Power and Dominion of its Almighty Lord and Creator and therefore if he do but touch it at least with any of his rods and in displeasure it presently melts like wax before the fire or snow before the Sun 2 If he be provoked to anger he can make a sinful land to mourn by bringing upon them the punishment due to them for their sins he can make both things and persons melt Therefore fear to offend him this must be annexed to every branch of this description of God e. g. He is Jehovah the Lord of Hosts therefore fear him He makes the earth to melt and the inhabitants thereof to tremble therefore do you humble your selves before him 3 If all this will not work upon you yet consider he can drown you and make his floods to go over all the land as he did in Noahs time and as he doth in many Islands and other places at this day See before Chap. 8.8 4 If ye will not fear him for his Majesty and Power that appears on earth then look up to the heavens vers 6. and see his Wisdome and Power there in creating the several Regions of the air as so many stories one above another besides the variety of creatures which he hath on earth as so many Troops ready prest to do him service and his sending of the waters of the Sea upon the earth either by rain or inundation to punish it These all shew the Power and Glory of that God with whom we have to do and therefore should make us fear to offend him and speedily to make our peace with him The summe of all is this Hitherto ye have trusted in your own strength and priviledges and have set light by Gods Threatnings as if they had been but so many scar-crows but now consider O ye infirm and sinful dust and aâ—hes against whom do ye rebel against whom do ye thus harden your selves Is it not against the great and mighty God the Lord of Hoasts the Creator of all things whose Almighty power appears in that with a touch he can make the mighty and massy earth to melt and dissolve like wax before a mighty fire and fill it with such horror that all the inhabitants thereof shall mourn and make it as inhabitable as if it were drowned with a flood OBSERVATIONS 1 God is the Lord of Hoasts See before Amos 4. ult 2 He is an Almighty God See before Amos 4. ult Obs. 1. 3 If God do but touch the earth or its inhabitants in wrath they melt and mourn and fade away If he but touch Mountains Natural or Mountains Metaphorical there is no abiding 1 The earth Natural quakes at Gods displeasure the Rocks and Hills melt at his presence 2 Sam. 22.8 Psal. 18.7 and 144.5 6 7. The massy Mountains which no art or wit of man can move yet Gods bare presence how much more his wrathful presence makes them tremble as Mount Sinai did at the presence of the Lord Exod. 19.18 Iudg. 5.5 Iob 9.6 Psal 68.8 Hab. 3.10 2 The earth Metaphorical that is wicked men that live in the earth the guilt of their sins doth so daunt them that they are not able to stand in Gods presence Ezra 9. ult Adam when he had sinned hides himself from God and Cain runs from his presence Especially at the day of Judgement they will not be able to stand before Gods Tribunal Psal. 1.5 but will cry to Rocks and Mountains to hide them and shall be driven to utter desperation when they think of that dreadful sentence Go ye cursed yea when the Lord appears for his people here these Metaphorical Mountains shall be dissolved and meâ—â— like wax before the fire The Churches enemies are oft compared to Mountains Isa. 64.1 Zac. 4.7 1 Because Mountains are higher than other parts of the earth so are the wicked puft up with pride and think themselves higher than God himself and therefore they set their mouthes against the Heavens and blaspheme him Psal. 73.9 2 Mountains hinder us in our way 3 They are barren it is the low Valleys that are fruitful The Church being troubled with these Mountains seeks to remove them by that Omnipotent Engine of Prayer Isa. 64. 1 2. Oh that thou wouldest rend the Heavens and come down what then why the Mountains that is the Princes and Potentates of the world that now are puft up with success opposing and oppressing the people of God should melt at thy presence and vanish to nothing When God ariseth then the Dukes of Edom are amazed and trembling takes hold on the mighty ones Exod. 15.15 16. Hence 't is that the Church desires that God would arise for then his enemies should be scattered and those that hate him should flee before him and be driven away like smoak which the higher it riseth the more 't is scattered and melt like wax before the fire Psal. 68.1 2. The Sons of Zerviah may be too strong for David but not for the God of David If he do but touch these Mountains they vanish 'T is no trouble to us to breathe why God can with as great facility overthrow the Churches enemies one blast breath word or look from him undoes them Iob 4.9 10 11. By the blast of God they perish and by the breath of his nostrils are they consumed And if the Earth melt and tremble when God is angry how sad is the condition of hard-hearted sinners who are viler than the Earth and more insensible than the very senselesse and inanimate creatures yea worse than the very Devils themselves for they beleeve and tremble Iames 2.19 4. The Lord can turn our Land into a Sea and make our arrable sailable so that there shall be no dwelling in it but it shall rise up wholly as a flood and shall be drowned as by the flood of Egypt The water is naturally above the earth so that he can float it and flood it at his pleasure and can easily pull up his â—luces and let in the Sea upon us and bury us in one universal grave of waters Let us then fear to provoke him who hath Wind and Sea at command against us The Lord wonders that any should be so sottish as not to fear him upon this very account Ier. 5.22 Fear ye not mee saith the Lord who have placed the Sand for a bound to the Sea that it cannot pass q. d. Whom will ye fear if ye will
his Troops in Heaven in Earth and in the Sea against you OBSERVATIONS 1. The Omnipotence and Majesty of God doth wonderfully appear in the Heavens the Sea the Rain c. As the Heavens so all creatures do declare Gods glory Psal. 19.1 We should therefore study the book of the creatures that we may learn to fear serve trust love and admire the lord for his greatness and goodness We have but two books chiefly to study The first is the Book of Nature or the works of God and this we have set forth Psal. 19.1 to 7.2 The Book of God the holy Scriptures Psal. 19.7 to 12. We should not lightly think of Gods wondrous works but seriously consider them Psal. 46.8 for this end he hath given us our judgements and an understanding faculty that we might be enabled to consider his works and this is the great end why he made the world and adorned it with such variety of creatures viz. that by beholding them we might be quickned to praise the giver of them Prov. 16. 4. God will destroy such as consider not his works Psal. 28.5 Much of God may be seen in the creature His Wisdome Power Goodness and Bounty are all written as it were in Capital Letters so that he who runs may read them for the invisible things of God may be seen in them Rom. 1.20 As the Rivers lead us to the Sea so these Rivers of Goodness and excellency which lye scattered in the creature must lead us to their Creator in whom are all those Excellencies by way of eminency See the Spiritual improvement of the creature in D. Tho. Taylor at the end of his Treatise of Repent Church his Miscellan p. 161 c. Caryl on Iob 14.8 Polany Syntag. lib. 5. cap. 4 5 7. Woodward Childs Portion chap. 7. p. 90. Mr. Austin his Spiritual use of Orchards and Gardens 2 Part. 2 Obs. All creatures are Gods Troop If he do but call for Fire Water Hail Frost Snow c. they promptly obey the word of his Command Psal. 147.15 16 17 18. Isa. 40.26 and 48.13 Ezek. 36.29 Hag. 1.11 3 Obs. All the world compared with God is but a bundle Yea it is not fascis but fasciculus a very little bundle This the Prophet Isaiah ch 40.12 15 16 17. sets forth in most lively Rhetorical colours he speaks so fully to this point that I shall not inlarge upon it He proves Gods Omnipotency by his Works he names but three vers 12. viz. The Sea The Heavens The Earth 1 For the Sea it is to the Lord but as an handful of water is to us and therefore he is said to measure or weigh the waters of the Sea in his fist or in the hollow of his hand 2 For the Heavens they are but a span with him look how easily we span a thing which we would measure with far more ease doth the Lord mete out the height and latitude of the Heavens He metes out the Heavens with a span or takes the measure of them with a span 3 As for the Earth he makes nothing of it He comprehends its dust in a measure in a Tierce or Triental that is in some small Vessel holding some proportion with the fist and the span He doth this great work with three fingers as it were he puts not his whole hand to it but as we weigh some small matter with three fingers so doth he do this great work with great ease He weighs the Mountains in scales and the Hills in a ballance The greatest Mountains are no more to him than an ordinary weight is to one of us All this bespeaks Gods Omnipotency that can form and proportion out such vast creatures with so much facility and ease as if he were but spanning measuring weighing of them Yet he hath not done vers 15. he goes on to set forth the transcendent Glory and Majesty of God Behold the Nations are but as the drop of a bucket and are counted as the small dust of the ballance All Nâ—tions all Asia Affrica Europe and America compared with the Almighty are meer nothing they are but as a drop that falls from a full bucket or as a small drop that tarrieth behinde in the bucket when the water is powred out which doth not diminish the measure or like the small dust of the ballance which remains in the ballance when powder or beaten spice hath been weighed in it which is easily blown away with a little puff of wind or such small dust as hangs on the scales without altering the weight Yet more He taketh up the Isles as a very little thing They are to him but as so many atomes or motes which flye up and down in the Sun or as a little thin beaten powder as the word signifies which is blown away with a blast Islanders are apt to be secure and insolent because they have the Sea to surround and secure them but with God they are as a very little thing which is easily overthrown Vers. 16. Lebanon is not sufficient to burn nor the beasts thereof sufficient for a burnt offering q. d. so infinitely great is God that if all the trees in Lebanon were fallen for fire and all the beasts there were slain for a burnt offering yet would it hold no proportion with the Dignity and Majesty of the Lord. Vers. 17. As if he could never magnifie God and nullifie man sufficiently he tells us yet more That all Nations before him are nothing less than nothing and vanity See what a heap of diminishing termes are here Nations all Nations compared with God are purum nihil nothing less than nothing vanity yea lighter than vanity Psal. 62.9 Before he had compared the Nations to a drop and a little small dust but now hee goes further and tells us that all Nations compared with God are less than nothing Now if All Nations compared with God be thus contemptible what is one Nation or one great man in a Nation yea or all the great Zanzummims of the world compared with him This may greatly comfort us when we lye opprest by the great ones of the world that though they be great yet there is a greater than they though they bee mighty yet God is Almighty and can with a word of his mouth confound them all 4 Rain is the gift of God It is he that calls for the waters of the Sea raiseth the vapours condenseth them into clouds and then showres them down upon us But of this at large before Amos 4.7 5 If you take this calling for the waters of the Sea for an inundation and drowning of a Land then observe That God can make our Land to become a Sea he can bring a flood upon us as he did on the old world But of this before vers 5. Obs. 4. 6 God is Iehovah He onely is the true and living God who hath his being in and of himself and gives being to all creatures But of
The Poor have many faults they are lewd and lasie unworthy and unthankful and can scarce afford us a good word for all that we doe for them Ans. And hast thou none Poor folks faults are easily seen but men may see greater if they will in their Accusers as Pride Prodigality Malice Cruelty Hard-heartedness c. It is the Poor and not the sins of the Poor that they hate for they can love Rich men that have worse sins in them than the poor have Now true hatred is against the whole kind he that truly hates sin as sin hates it where-ever he sees it be it in the rich as well as in the poor so that this is but a pretence to save their money 2 Grant that they be unthankful disobedient c. yet are not we so unto God now if God feed us though wee walk dis-ingeniously towards him why should we harden our hearts against our poor brother 3 We give Non homini sed humanitati non peccatori sed pauperi We give not to the wicked man to uphold him in his wickedness but to supply his present wants 4 Though their tongues should curse thee yet their loyns will bless thee Iob 31.20 5 It is for Pharisees to look for the praise and thankes of men here Gods people must look for their reward in heaven This is our Seed-time and though our Seed bee now buried yet then it will arise and though men thank us not now yet then we shall have thanks before Men and Angels our secret love and obedience shall have open acknowledgement and recompence Christ himself will bee our Encomiast then Mat. 25.34 35 36. 6 Their unthankfulness hurts themselves not us it is their sin not thine Wee must not fayl in our duty because they doe in theirs Another mans Sin will not excuse mine We may not be uncharitable because they be unthankful 7 It is a good sign that our charity is sincere when wee can give to those that revile us and behave themselves unthankfully towards us To give to those that give to us Heathens will doe so but to bless such as curse us and feed such as hate us and so overcome evil with good this is truly Christian Rom. 12.21 8 Suppose they be wicked yet giving may better them and thy kindness may melt them and heap coals of fire upon their heads The way to break a Flint is to lay it upon a soft pillow Rom. 12.20 9 Though some poor people be wicked and unthankful yet all are not so we may not therefore punish all for the fault of some 4 Obj. I see many rich men give little or nothing and therefore why should I give Ans. 1. Few rich men are saved Not many mighty not many noble some but not many great men are good men We must therefore live by Rule not by Example especially of rich cormudgeons who had as leive part with their blood as part with a penny to a pious use Now the rule is that all who are of ability should give and shew compassion to their brethren Zech. 7.9 1 Cor. 16.2 Let every one lay aside somewhat for the poor as God shall prosper him the command is universal without exception or restriction Rich men indeed who abound with worldly goods and have not only for necessity but variety and superfluity those have a strict and severe charge given them to be rich in good works ready to distribute willing to communicate 1 Tim. 6.17 18. now some rich men are rich in good works as Abraham Iob Zacheus Cornelius c. and if you will needs follow rich men follow the best and honour the Lord with thy riches and doe good with thy goods remembring how uncertain they bee 1 Tim. 6.17 they have wings not of a Sparrow but of an Eagle to fly aloft from us Prov. 23.5 improve them therefore to spiritual advantages whilst you have them for as the ungodly poor are the most miserable because they are doubly poor both in soul and body so merciful rich men are most happy because they are doubly rich viz. in wealth and good works Besides God hath given the poor a kind of interest in the rich mans store Non jus proprietatis sed charitatis Hee hath a share in them though he may not be his own carver Prov. 3.27 28. With-hold not good from him to whom it is due that is from thy poor Brother When thou seest any in greater necessity than thy self thou must to thy power succour them The Macedonians themselves were but poor yet when the Church was in distress they gave beyond their ability Many have been poor in goods yet rich in good works Christ himself in respect of Temporal riches was poor he had not a house of his own to dwell in Matth. 8.20 no Lands nor Livings yet was he mindful of the poor and gave bountifully to them for he had a bag to succour the poor withall Ioh. 13.29 The poor Widow gave all her substance and is highly commended for it for God looks not so much at the gift as the sincerity of the giver hence shee is said to have given the greatest gift because she gave it out of an enlarged liberal heart others gave out of their superfluity but she out of her penury gave all that shee had and so rested solely and singly upon the Promise Iohn Baptist commandeth him that hath two Coats not only he that hath four or five to part with one to the poor Luke 3.11 yea our Saviour calls sometimes for a cup of cold water which puts us to no cost of heating Mat. 10.41 which takes off all excuses whereby men would exempt themselves from giving 5 Ob. I pay my Assesments to the Poor and what would you have me doe more Ans. The vilest of men pay what the Law compells them to give but Gods people must do more than others There are many modest poor House-keepers which have more need then many which the Law provides for we must not therefore confine our selves to the Law but as occasion requires we must lend freely help to redeem Captives to raise poor men that have losses by fire shipwrack or that have a great charge of children we must help to train up poor ingenious Children in Learning and honest poor Couples that marry in the Lord c. 6 Obj. I must provide against old age sickness c. Ans. True in a moderate way you must do so as Ioseph in the years of plenty did lay up against times of scarcity But to provide excessively by Usury cruelty and un mercifulness to the poor this is to provide a Curse for thy self and not a blessing By this means thou deprivest thy self of Gods provision for as when we revenge our selves God will not plead our Cause so when we cark and care and think by our own excessive disfidential providing to help our selves we undoe our selves for God will leave us to our selves 7 Obj.
and therefore 6 The Lord concludes with the usual Epostrophe Yet have yee not returned unto me saith the Lord. Though they were thus sadly afflicted yet were they not bettered but remained incurable under all corrections OBSERVATIONS 1 Want of seasonable rain is a punishment for sin When God is angry with a People then hee with-holds the former and the latter rain from them God hath rain enough in store but it is our sins which keeps in from falling upon us his hand is not shortned that it cannot save but it is our iniquity that turns away good things from us these shut the Heavens and make them hard as Iron so that they cannot heare the earth when in its kind it gapes and cries for rain Deut. 28.23 24. Hag. 1.9 10. it is obedience that brings rain Those Cities that were rained upon in the text some conceive to have been godly Cities which hated Idolatry and worshipped the true God though the text will not bear such a glosse for God makes his Rain which is but a common Blessing to fall in the Wilderness Iob 38.26 27. and upon the unjust as well as upon the just yet it is most certain that Piety hath the promise even of Temporal blessings and such as are faithful with God in Spirituals shall have Temporals given in to the bargain Levit. 26.3 4. Hos. 2.21 22. Hag. 2.18 19. Zech. 8.12 Matth. 6.33 beware then of Disobedience Apostasie and abusing the Creature to intemperance or the service of Idols which provoke the Lord to strip us of our mercies Ierem. 14.4 5 6. wee finde the people mourning for want of rain but vers 7.10 you may see the procuring cause of that Judgement for our backslidings are many and we have sinned against thee and have loved to wander after Idols and this was Israels Sin here which more especially brought this Judgement on them 2 Obs. Rain falls by appointment and not by accident by providence and not by chance It is not the Sun the Moon the Starres or any other Natural cause much less any Idols that can procure raine but it is the Lords Prerogative Royal to give and order rain it is he that makes it rain on one City and not on another The Clouds are Gods Servants hee bids them goe rain here and not there and they exactly obey his commands Iob 37.11 12 13. hence they are called His Clouds Job 26.8 1. In respect of Effiâ—iency he causeth the Sun to draw up moyst Vapours and then turns them into rain-Rain-water preparing the Clouds to hold it Hence God is called the Father of the rain Iob 38.28 36.27 37.6.2 They are his Clouds in respect of Subserviency they are no sooner produced but they are presently acting in their sphere and region for their Lord and Master one while raining on this Country and anon on that These are Gods Water-pots with which hee waters the World the Bottles of Heaven Iob 38.37 out of which God sends rain to refresh the earth and make it fruitful he crowns the year with his goodness when he makes his Clouds to drop down fatness on us Psal. 65.12 The earth is as it were Gods Garden the Sea his Cistern and the Clouds his Bottles to refresh the earth and mollifie it and make it fit for our service This is a great mercy let not the commonness of it take away the sense of it but let us fear to offend him who gives us rain God takes it ill when we slight his Providence in this particular Ierem. 5.24 neither say they let us fear the Lord who giveth the former and the latter rain q. d. what a strange thing is this that the sweet showers of rain have not softned your hard hearts and made you fear to offend him wee should fear him who hath not only Fire but Seas of water to pour on such as displease him Give not thou Gods glory to another many ascribe rain as the Philistims did their destruction to chance 1 Sam. 6.9 so say many this wind hath brought us rain or this Moon or this Planet or this Idol god the Prophet confutes all these in the text It is I that caused it to rain saith the Lord. Hence the rain is called His gift Job 5.10 Psal. 104.13 14. 147.8 Isa. 30.23 which is given sometimes in mercy Psal. 68.9 Acts 14.17 and sometimes in judgement Ezra 10.9 Job 37.13 Prov. 28.3 Ezek. 38.22 no Men nor Creatures no Idol-gods no nor the Heavens themselves can give a shower of rain without a word of command from God Ier. 14.22 and therefore the Lord commands us in the want of rain to ask it of him Zech. 10.1 so did Elijah Jam. 5.18 and hee promiseth to hear our Prayers in this particular 1 King 8. 35 36. 2 Chron. 7.13 14. Away then with those vain Prognosticators that take upon them to fore-tell rain and snow and the times and seasons which God hath concealed from the sons of men Rain is a future contingent thing and therefore no man can positively say it shall rain on such a day but not on such a day besides the text tells us that it may rain on one City and yet not rain at the same time on another The folly of such persons is sufficiently known to every observant eye Nulla dies sine errato let a man write fair weather when they write foul and he may hit as true as they Especially take heed of Iudicial Astrology when men take upon them to Calculate mens Nativities to fore-tell Warres Plagues Famines and changes in States and Kingdomes and all this by the Stars this is a Satanical cheat it is great folly and madness if you will beleeve St. Austin They bring people into miserable slavery who take upon them to fore-tell by the Starres the manners of men together with the acts and events of things This judiciary Astrology is the very Key that openeth the door to Witch-craft and Idolatry Hence we find South-sayers Astrologers and Idolaters many times yoked together as Dan. 2.2.11 Amos 5.16 The Devil delights to have men study this Art 1 Because it robs God of his glory and ascribes the foretelling of things contingent to the Stars which is proper only unto God Isa. 41.23 2 It is injurious to men and keeps them in perpetual fear and slavery telling them that if they be born under such or such a Planet then they must be burnt drowned or hanged c. When people beleeve not Gods Word then hee gives them up to these delusions Isa. 66.4 have nothing therefore to doe with those Pandors of the Devil and Brokers for Hell buy not their Lying Jugling ambiguous Books but burn them Acts 19.19 if such Books as derogate from great men must be burnt how much more such as draw mens hearts from trusting in the living God The Astrologer saith the learned Binchius sins against God against men and against himself because this Art is full of
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
to sweep both the workmen and their work out of the Church of God These are a meer Noyse a Voyce and nothing else they draw nigh to God with their lips scarce that when their hearts are farre from him yet this is the greatest part of their Worship as Gualter hath well observed Ringing of Bells and roaring of Organs is a great part of Papists Divine Service It is the musick of the Heart and not of the Tongue that God delights in it is this which makes us like the Angels in Heaven when in our degree we praise that God on earth which the Angels continually adore and praise in heaven We should therefore be much in this duty of praising God for though the Ceremony be vanisht yet the substance abides still Away then with that Histrionical and confused chaunting which even the Learned and wiser sort of Papists have condemned as Aquinas Alredus an Abbot Cajetan and others as I have proved at large on Amos 6.5 At present hear what A Lapide the Jesuit sayes against those Qui inconditis confusis vocibus tumultuarie boant ululant Videant cantatores ne totam Psallendi devotionem collocent in voce câ—nora in subtilitate modulandi in agilitate tonos minuendi c. Dum instar avium minuriunt ut curiosorum aures titillent ad se rapiant ne aâ—diant a Deo Aufer a me tumultum canticorum tuorum VERSE 24. But let judgement run down as waters and righteousness as a mighty stream WEE have seen before what God did not require of this People and that was Sacrifices without faith and obedience 2. Wee are come to that which hee did require of them viz. an active lively faith shewing it self in justice and righteousness towards our neighbour so that if they should say Since God rejects our Services and Ceremonies what would he have us doe why the Prophet answers He hath shewed thee O man what is pleasing to him and what he desireth of thee viz. to doe justly to love mercy and to walk humbly with thy God Interpreters vary about the sense of the words 1. The Rabbins and those that follow them make it a commâ—â—atâ—on of Gods Judgements against Israel for their sins they read it thus And judgement shall run down or be revealed as waters q. d. Though you abound with Ceremonies and Sacrifices and think to shroud your selves under their shadow yet I will cause my Judgements to break in upon you like waters in abundance and my righteous vengeance as a mighty stream shall bear down all before it because of your Idolatry and Hypocrisie 2 But the words are properly an exhortation to amendment of life this people had been grosly guilty of injustice and unrighteousness and therefore God calls upon them now to break off their unrighteousness and to give themselves up to equity and righteousness that their repentance might be as eminent as ever their sin had been Let Judgement therefore run down or rouâ— down like waters i. e. be alwayes ready to doe Justice and Judgement let it abound and extend it self to all doe not suppress it as formerly you have done Amos 4.1 5.7 12. but let it run fully and freely to every one that hath need content not your selves with a drop or two but gâ—â— rivers of righteousness which may abundantly refresh all the opprest and needy of the Land so much the phrase imports as you may see Isa. 48.18 O that thou hadst harkened to my Commandements then had thy peace been as a river and thy righteousness as the waves of the Sea q. d. Hadst thou obeyed my commands then had thy peace been as a river that abides and runs continually and thy righteousness i. e. the fruits of thy righteousness viz. thy prosperity and happiness should have been as the waves of the sea which are abundant and perpetual This sense is most genuine and agrees best with the contexture and thread of the discourse the former sense is Rabbinical and wrackt 3 Others distinguish between judgement and righteousness thus 1 By Iudgement they understand a faithful and impartial execution of justice 2 Under Righteousness they comprehend all the duties of the first and second Table relating both to God and man So the word righteousness is sometimes used in Scripture as Rom. 6.18 Ephes. 6.14 But with submission to better judgements I conceive that Judgement and Righteousness here are Synonima's signifying one and the same thing and that the latter clause is exegetical and illustrates the former as it doth frequently in the Scripture Let Iudgement run down as waters what is that why let righteousness run down as a mighty stream i. e. let nothing hinder you from a constant and vigorous execution of Justice and Equity and this execution of Justice is oft called Righteousness Psal. 72.2 Acts 17.31 OBSERVATIONS 1 God delights in Iustice and Righteousness more than in Sacrifices I hate your Sacrifices I abhor your feasts saith God but let judgement run down as waters it is that I delight in As obedience is better than Sacrifice and Mercy than Burnt offerings Hos. 6.6 so Justice and Equity which is one branch of our obedience is better than Sacrifice of the two God had rather have Justice without a Sacrifice than Sacrifice without Justice and therefore saith God Away with your songs and sacrifices give me righteousness and obedience It is not thousands of Rams nor rivers of Oyl but doing justly which God requires of us Micah 6.8 so Isa. 1.17 Learn to doe well seek â—udgement releeve the oppressed judge the fatherless plead for the widow without this all our religion is vain Let men profess Angelical Sanctity yet if they doe not what is just and righteous all is but hypocrisie Iames 1. ult 2 Obs. Rulers must abound in judgement and righteousnes They must not only doe an act or two of righteousness for one act doth not denominate but they must be rivers always running with righteousness This elegant Metaphor of a River may give us some hints how Justice should be executed Viz. 1 Openly 2 Fully 3 Freely 4 Universally 5 Constantly 6 Zealously 1 Iudgement must be executed openly that all may see the equity of the sentence Rivers run openly who so will may see them So Courts of Justice should be open hence the Judges of old sate in the Gates where all might see and hear what they did 2 Fully Justice must run with a plentiful and an abundant stream They must not confine Justice nor imprison it but as occasion requires they must abundantly dispense and disperse it abroad They must not content themselves with a few drops or acts of Justice but it must run down with a mighty stream Goodness is of a diffusive nature now Justice is a singular good and therefore should be communicated to all 3 Freely the river offers it self freely to all who ever is athirst may drink of it freely Men
Shall not the Land tremble for this viz. for this cruelty cozening Idolatty and Apostasie q. d. I appeal to your Consciences how can it be othe â—ise it is impossible that such men as have thus perverted all equity and order have brought in confusion and exercised all manner of Tyranny and cruelty upon the poor should ever escape unpunished when the very earth trembles and groans under such lewd and rebellious inhabitants 1 Some make it a Prosopopeical speech thus so great is the sin and so great shall be the sorrow of Israel that the very insensible earth cannot but tremble and be moved at it for all Creatures by a Natural instinct are sensible of the Voyce and beck of their Creator how much more of his anger 2 Here is an Exegesis or explanation of the precedent Clause the earth should so tremble and there should be such trouble and fears there that every one that dwells in it should mourn As all had sinned so all without exception should suffer for sin 3 He illustrates their Calamity yet further by the similitude of an over-flowing floud which carries down all before it and it shall rise up wholly as a floud The earth shall rise up as a floud for the floud should rise up over it it is an Hypallage frequent in Scripture q. d. As waters rise up and cover the Land that it doth not appear so shall the Assyrians arise and over-spread the whole Land of Israel and carry away both them and their riches And it shall be cast out As the Sea and Flouds doe cast out mire and dirt which they raise Isa. 57.20 so should the Land spue out these yet more and be drowned as by the floud of Aegypt that is by the River Nilus which by way of eminency is called The River i. e. that noted and famous River which watered the Land of Aegypt making it fat and fruitful Israels Captivity is here compared to an over-flowing River which no banks nor bounds can hold It is usual in Scripture to set forth great Calamities by the name of great Waters so Psal. 18.16 32.6 69.2 15. 124.4 5. 144.7 Ier. 46.7 8. Amos 9.5 So the Lord here the better to expresse the great Calamities which were coming upon Israel â—eâ—cheth a Similitude from the River Nilus which was wont yearly to over-flow the Plains of Aegypt there was no raine ordinarily in Aegypt but the over-flowing of Nilus supplied that want and covered the Plains for about two months space Now as the River Nilus over-flowed all the Land of Aegypt and made it like a Sea so the Land of Israel should be swiftly and suddenly over-run with the Army of the Assyrians which like a sweeping floud should carry away all before them as they did in the reign of Hoshea the last King of Israel when they were carried into Captivity out of their owne Land 2 King 17. OBSERVATIONS 1 The very earth trembles and groans under the sins of wicked men Wicked men are a burden to the whole Creation Psal. 60.1 2. Rom. 8.22 and could they speak as they doe tacitly and in their kind they would say Lord let us not be Servants to those that will not be Servants to thee The earth cries let me devour them as I did Corah Dathan and Abiram Numb 16.31 32. The Sea cryes Let mee drown them the Air saith Let mee choak them c. Thus all creatures are ready to testifie their indignation against sin and sinners and therefore the Lord calls so oft upon the inanimate creatures to be ashamed and astonished at the rebellion of his people Isa. 1.2 Ier. 2.12 As a man whose stomach is surcharged is sick till he hath vomited up that which burdens his stomach so the creature is even sick again till it have spued out those wicked inhabitants that burden it Levit. 18.25 20.22 Now shall the insensible creatures groan for our sin and shall not we groan for our selves shall they be affected with our wickedness and we be insensible God forbid 2. Wicked men are the troublers of Israel The world is apt to charge Gods people with rebellion and troubling of Israel As Ahab did Elijah and Amaziah the Priest did Amos chap. 7.10 and the Jews the Apostles Acts 17.6 But t is the wicked that are the true Reshagnims and troublers of the places where they dwell Ier. 4.28 9.12 13. Hos. 4.3 'T is the Idolater the Oppressor the Cheater c. that are the true troublers of Israel and make the Land to tremble under them 3. Floods of sin bring floods of sorrow Where floods of Idolatry Atheism Security and Unrighteousness go before there floods of misery ever follow In the old world there was a deluge of sin which brought upon them a deluge of water which swept them all away God hath variety of floods to sweep-away impenitent sinners from the earth 4. When Iudgements come they seize on rich men as well as on others When the flood of Gods judgements comes every man shall mourn without exception Not one of these covetous Cormorants shall escape their silver and their gold shall not avail them in the day of Gods wrath Prov. 11.4 Ezek. 7.19 27. Zeph. 1. ult The sin of such Oppressors cryes and rests noâ— till it hath brought plagues upon the heads of such sinners Ezek. 16.49 22.7 13. Iames 5.4 Thus as they had sinned universally so now God brings upon them universal destruction VERSE 9. And it shall come to pass in that day saith the Lord that I will cause the Sun to go down at noon and I will darken the earth in the clear day WEE have seen Israels sin and sorrow in part here we have it more fully amplified 1. Their prosperity shall be turned into misery and their mirth into mourning vers 9 10. 2. They shall lose their Pastors and their Preaching and shall have a famine of spiritual food sent amongst them vers 11 12. 3. Then follows utter destruction vers 13 14. The Prophet Allegorically sets forth under elegant Metaphors the greatness of that sorrow which was falling upon Israel Their light should be turned into darkness their joy into sorrow their prosperity into adversity their feasts into mourning and their songs into lamentation as for an only Son Israel had injoyed a little gleam of prosperity which they thought would alwaies last they thought this Sun would never set nor this light ever be darkened but the Lord tells them he would suddenly send the Army of the Assyrians upon them when they little dreamed of it so that their Sun should set at noon and the light be turned into sudden darkness Some take the words literally that the natural Sun should set at noon but the Prophet speaks not of natural but metaphorical darkness viz. of the night of adversity as appears by that which follows I will darken the earth in the clear day what 's that why I will turn your
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
thine So the People of Israel are called The People which are called by Gods name Deut. 28.10 2 Chron. 7.14 that is the Church and People of God who professed his name acknowledging that he was their God and they his People So those Gentile-Nations which were sometimes strangers from the Covenant and aliens from the Common-wealth of Israel and were not Gods People shall now be called the People of the living God they shall shew themselves unto Christ and have his name put upon them and shall be called Christians Acts 11.26 Obj. It is impossible that ever such desperate Edomites and old enemies should ever be converted and brought in to Christ. A. With men this is impossible but with God all things are possible It is the Lord that doth it saith the text and therefore doe not doubt of the performance for he is both faithful and able who hath promised Neither be offended that the Gentiles are called whom yee count unclean for it is God that doth this who doth all things well Q. But when was this Promise ever fulfilled say the Millenarian Iewes A. It began to be fulfilled when the Gentiles were brought in with the remnant of the Iewes who came in the roome of the unbeleeving Iewes in the Apostles times so that the Promise is fulfilled inchoativâ— already 2 It is daily fulfilling and shall be more and more fulfilled even to the end of the world especially when the Iewes shall be called and the 〈◊〉 of â—he â—entiles shall come in and they shall all become one Church and make up one Body and one Sheep-fold under Christ their head The summe is this In Gospel-times both Jewes and Gentiles shall be so united that they shall make up one Church and the bounds thereof shall be extended over all the earth even to the remotest Heathen which shall then be called by my name saith the Lord that doth this OBSERVATIONS 1 The Election of God is free He doth not chuse men for any fore-seen works or merits or improvement of Free-will but all is Mercy and Free-grace What did the Lord see in those prophane Idolatrous Edomites to move him to call a remnant of them nay what did he not see in them why he should not reject them and yet of his owne free-mercy these cruel Edomites and prophane Gentiles which were not his People are here called his People Away then with all those conceits of Merit Free-will Universal Election which is a gross contradiction for if all be chosen then it is not an Election but a Collection of all for Election implies a chusing of some and a passing by of others Let us then who are Gentiles remember our baseness and loathe our selves and let Free-grace in all the golden links of Election Vocation Justification c. be for ever magnified by us that the Lord should passe by his owne People the Iewes and make them a People of his Curse these sixteen hundred years and should plant us poor Canaanites and accursed Gentiles in their stead is no lesse an act of Mercy than of wonder Psal. 2.8 Isa. 54.23 60.4 5. Acts 2.39 Rom. 9.25 26. Ephes. 3.6 Yet let us not be high-minded but fear for if God spared not the natural branches much lesse will he spare such wild branches as we are if we walk in unbelief as they did Rom. 11.20 21. 2 Few are chosen It is not all Edom it is but a remnant according to the Election of Grace that shall be converted and saved Hence the Scripture so oft calls the Elect a Remnant multitudes perish it is but a remnant a little remnant that are saved Isa. 1.9 Ioel 2. ult Rom. 11.5 Straight is the Gate and narrow is the way that leads unto life and few there be that find it Mat. 7.14 Christs flock is a little little flock Luke 12.32 How few were saved of the Old World Sodom Ierusalem The way to Heaven it is a difficult way and calls for difficult things and hard lessons which the world cannot endure to hear of much less to practise 1 It calls for Universal Self-denial all Self-conceit Self-ends Self-interest c. must be renounced if we will bee Christs Disciples Here most stick 2 It calls for a saving sanctifying working lively faith and this is hard Presumption is easie but to beleeve requires the exceeding greatnesse of Gods Power to work it in us Ephes. 1.19 Coloss. 2.12 3 It calls for sincere Conversion and that is an exceeding hard thing it is no lesse than the change of Nature it is the changing of a Lion into a Lambe of a Wolf into a Sheep of Fire into Water c. 4 There are many hard things to be suffered as well as to be done many losses crosses tentations from the world the Devil and our owne corruption all which laid together shew the difficulty of Salvation and by consequence the paucity of such as shall be saved See more at large on this Point Mr. Ant. Burgess Spirit Refining 1 Part Ser. 222. p. 643. and on 1 Cor. 3.15 p. 192. Shepheard Sincere Convert chap. 5. p. 92. to 117. Mr. Watsons Ser. on Philip. 2.12 to 23. Mr. Swinnock on Philip. 1.21 p. 132. to 139. Mr. Rogers on 1 Pet. 3.19 p. 511. Mr. Sheffield against Hypocrisie ch 11. p. 91 c. 3 Real and sound conversion is the peculiar and proper work of God If a remnant of Edom be called and converted it is the Lord that doth it The way of man is not in himself it is not in man that walketh to direct his steps Ier. 10.23 It is not in him that willeth nor in him that runneth but in God that sheweth mercy Rom. 9.16 Noah may speak perswasively but it is God only that can perswade Iaphet to dwell in the Tents of Shem. VERSE 13. Behold the dayes come saith the Lord that the Flow-man shall overtake the Reaper and the treader of Grapes him that soweth seed and the Mountains shall drop sweet Wine and all the Hills shall melt MAn by nature is a very froward pettish perverse Peece especially when under the crosse God hath much adoe to fasten any comfort on us When Israel lay in deep distress in Aegyptian bondage they hearkned not to Moses because of the anguish of their spirits Exod. 6.9 they were so opprest with sorrow that they could not mind what Moses said nor beleeve any thing that was spoken concerning their deliverance as deeming their deliverance desperate and past hope So this People having laine long in Babylonish Captivity and after that tired out with many troubles the Lord here heaps up Promise upon Promise to assure them of better times at hand In this Verse we have a third Promise where the Holy Ghost by the abundance of external and corporal blessings doth shadow forth unto us the great plenty of Spiritual gifts which should be poured out in Gospel-times yet since Piety hath the promise of the blessings of this life as well as of
Obs. 4. p. 50. See my Com. on Hos. 13.16 Obs. 6. and M. Crag his 8th Ser. p. 132. See Caryl on Job 19.3 Hajah erit fiet Ehjeh the name of God which denotes his immutability comes from hence See more on Amos 4.8 Obs. 2. See my Com. on Hos. 13.16 p. 68. Dod amator amicus pro pinquus Patruus significat generatim quemvis amicum dilectum per Synec Spe. Patruum Vmesarepho comburous eum i. e. comburet eum ad tollendum ossa e domo Calvin Vespillo curabat cadavera more geniis comburebat * Ossaque lecta cado texit Corinaeus aheno Vir. Aeneid 6. V. Godwins Roman Antiq. l. 2. cap. 21. S. 3. p. 76. and Jewish Antiq. l. 6. c. 5. * Ephes non nihil nemo finis consumptio ab Apas destit deâ—ceit See more to this Point in Hutchinson on the place Tace quia non erant commemoraturi nomen Iehovae Piscat Desperatam illorum malitiam notat qui nec intermedias calamitates Dei manum agnituri illius opem imploraturi sint Gualter in locum Asinorum canum ossa pro Martyrum ossibus amplexi sunt Calvin Opusc de Reliquiis V. Perkins Problem p. 523. Vol. 2. Mulins Buckler of faith Art 28. p. 333. Sharpii Loc. com de Eccles. triumph Contra. 3. P. 2. P. 34. See my Com. on 2 Tim. 4.6 p. 373. Vel ipsi Philosophi contempsere sepulturam V. Aug. De Civit Dei l. 1. cap. 12. Anima mea dumijah silens tacita quieta est See Mr. Burgess on Self-judging on 1 Cor. 11.31 See Mr. Burgess his Spi. Refining 1 Part p. 469. Lect. 78 Diligentius Dii irati coluntur Sen. Metzavveh mandavit ordinavit decrevit sicut decrevit sic exequetur Resisim rupturis confractionibus vel distillationibus cant 5.2 Hic veró idem valet quod Ratsim i. e. fragmina Peroutiet regnum percussione forti regnum vero minus plaga remissioâ—e Chald. Para. See move in Robinson on Ephes. 6.13 Lect. 1. p. 3. See my Com. on Hos. 13.16 p. 209. Sicut frustra laboraret siquis vellet incitare equos ad cursum in Petra auâ— siquis bobus cam vellet arare sie ego frustra laboro dum vos hortor ad faciendum recta quia plaâ—è perversi effis Piscator Rosh significat toxicum tale venenum quod serpentes in capite gestant Lagnanab absyathium in gratissimi saporis herba Metaphoricè res ingrata molesta noxia Fructum justitiae vocat pacem publicam quae sub iniquis Magistratibus in absynthium degenerat Gual See my Com. on Hos. 13.12 p. 4 5. See M. Nathan Rogers on that Parable See Mr. Love on Gen. 6.3 Mr. Fenner p. 377. folio V. B. Babington on Numb 21.26 p. 91 folio ☜ Inter bonos authores ut quisque fuit eruditissimus ita quamplurimum adagiorum suis libris aspersit Quid divino illo Platone 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Aristoteles suis disputationibus Paroemias crebras sero gemmulas intertexuit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Corruptio optimi est corruptissima See my Com on Psal. 8â— 2 Leâ—oâ—abar in non verbo vercum idem est quod res in non verbo i. e. in non re in nibilo in re nullius momenti i. e. in potentia vesâ—ra Hassemachim Latantes vel qui laetantur Participia haâ— extensa sunt ideoque actus continuos denotant Micah 7.18 Joh. 1.29 V. Schools-guard Rule 56. Scimus cornua Hebraeis accipi pro excellentia robore altitudine quolibet praesedio Calvin V. Schools-Guard rule 30. In my Com. on Psal. 73.20 à Lapide in Amos 6.13 Mendoza in 1 Reg. 2. Numb 36. Annot. 25. p. 555. V. Traps True Treasure ch 3. Sect. 3. p. 86. Glassii Philolog lib. 1. Tr. 3. S. 3. mihi p. 201. See my Com. on 2 Tim. 4.8 p. 410. Lachetz coarctavit pressit oppressit afflixit ut videre est Judg. 4.3 1 Sam. 10.18 Psal. 106.42 See more on Amos 4.10 See my Com. on Hos. 13.16 p. 109. See an excellent Ser. of Mr. Bacon on Exod. 23.2 p. 14. at the end of his Exposition of Mr. Perkins Cathech See Greenhil on Ezek. 26.17 Obs. 3. p. 442. V. Caryl on Job 15.25 Obs. 1. p. 131. Greenhil on Ezek. 7.18 p. 75. There was one Martin a vile man that threatned to slit a godly Ministers nose in Piedmount that was assaulted by a Woolf which bit off his nose so that he dyed thereof mad Fox Book of Martyrs 2 Vol. p. 202. See Dr. Thomas Taylor on Amos 8.11 p. 215.216 fol. Iotser fictor à Iatsar finxit formavit Isa. 43.1 Zach. 12.1 See Ainsworth on Levit. 11.22 Gob Gobe Loenstae bruchi à radice Gabah exaltavit quia â—levant exal an t pedes Ter centum niveitondâ—nt dumeta juvenci Virg. Georg. l. 1. Achar gizze hammalech post tonsionem regis non gregis See D. Thomas Taylor on Amos 8.11 12. p. 224. folio Nec in ulla magis quam in his tota natura est Pliny Nat. Hist. l. 1â— c. 1. Katon parvulus the word is used for small things Zach. 4.10 Salach pepercit propitius fuit condonavit Willets Synops. Papism controv 9. Q. 2. p. 415. Sharpius loc com de Purgatorio p. 272 c. See my Com. on Psal. 82.8 p. 178. See more in M. Good his Fast Ser. on Amos 7.5 preacht 1646. See more in my Com. on 2 Tim. 3.9 p. 182 456 459. Hic opponit se murum Propheta ut avertat iram Dei ne perdat nec fuit frustra oratio ejus Luther Fuit mutatio rei non Dei facti non consilii Continet hic locus insignem consolationem illustre exemplum quam sit efficax quam multum possit oratio fidelis Luther Tâ—hom rabba multiplicity of waters oâ— the deep Sea Exo. 25.5 Isâ— 51.10 i. e. Populi domoâ—um opum immâ—nsitatem A Lapide Chelech Pars Portio Possessio Josh. 15.13 Psal. 16.5 See more in my Com on Psal. 82.8 p. 182. Brevitas orationis Pathos habet Aretius Kara vocavit promulgavit clamavit Prov. 12.13 Zach. 7.1 Deus juridicè citavit in jus ad suum tribunal vocavit terram Israel provocans ad ignem litem illi intendens ut ageret eam ream ignis Mariana Larib baesh ad litigandum in i. e. cum igne Rib significat in judicio litigare contendere causam agere Isa. 1.18 3.13 See my Com. on Hos. 13.16 Obs. 4. p. 68. See Dr. Goodwins aggravat of Sin on Rom. 7.13 p. 9 c. See more on Amos 4.10 Gnal ehomat anach super murum perpendiculi Trulla camentarâ—â— Stabat super murum adamantinum Niâ—zâ—zab stans ad indicandum firm am stantis resolutionem Lo oâ—iph gnod gnabor lo non adjiciam ultra Praeterire eum See Amos 8.2 Arae risûs vel fana ridicula Bamot Isaac i. e. excelsa Isaaci it is not excelsa Idoli as the Vulg. What these High