An exposition by way of supplement, on the fourth, fifth, sixth, seventh, eighth and ninth chapters of the prophecy of Amos where you have the text fully explained ... : together with a confutation of Dr. Holmes, and Sir Henry Vane, in the end of the commentary / by Tho. Hall ... Hall, Thomas, 1610-1665. 1661 Approx. 1373 KB of XML-encoded text transcribed from 280 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2003-03 (EEBO-TCP Phase 1). A45333 Wing H431 ESTC R18972 12284367 ocm 12284367 58817 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A45333) Transcribed from: (Early English Books Online ; image set 58817) Images scanned from microfilm: (Early English books, 1641-1700 ; 918:5) An exposition by way of supplement, on the fourth, fifth, sixth, seventh, eighth and ninth chapters of the prophecy of Amos where you have the text fully explained ... : together with a confutation of Dr. Holmes, and Sir Henry Vane, in the end of the commentary / by Tho. Hall ... Hall, Thomas, 1610-1665. Homes, Nathanael, 1599-1678. [8], 583, [10] p. Printed for Henry Mortlock ..., London : 1661. Reproduction of original in Union Theological Seminary Library, New York. Written against Nathanael Homes' and Sir Henry Vane's, The retired man's meditation. Index: p. [2]-[6] at end. "A table of the texts explained": p. [7] at end. Advertisement: p. [8]-[9] at end. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. 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Bible. -- O.T. -- Amos IV-IX -- Commentaries. 2002-11 TCP Assigned for keying and markup 2002-12 SPi Global Keyed and coded from ProQuest page images 2003-01 Olivia Bottum Sampled and proofread 2003-01 Olivia Bottum Text and markup reviewed and edited 2003-02 pfs Batch review (QC) and XML conversion AN EXPOSITION By way of Supplement , ON THE Fourth , fifth , sixth , seventh , eighth and ninth Chapters of the Prophecy OF AMOS . Where you have the Text fully explained , other Texts occasionally cleared , many Cases Stated , many Practical Observations raised , and many Polemical Points debated : Together VVith a Confutation of Dr. Homes , and Sir Henry Vane , In the end of the Commentary . By THO. HALL , B. D. and Pastor of Kings-norton . O that I had in the wilderness a lodging place of way-faring men , that I might leave my people , and go from them , for they be all Adulterers , an assembly of treacherous men . Jer. 9.2 . They bend their tongue like their bow for lyes , but they are not valiant for the truth upon the earth , for they proceed from evil to evil , and they know not mee , saith the Lord. Verse 3. LONDON , Printed for Henry Mortlock , at the Phoenix in St. Pauls Church-yard , near the Little North-door . 1661. Ornatissimo Viro , amico amicissimo , Ecclesiae Pastorumque fidelium Patrono notissimo , Orthodoxae fidei propugnatori acerrimo , Gervasio Piggot de Thrumpton in Comitatu Nottingham . Armigero : TAm à Romanistarum faece ac Scabie ; quàm à Fanaticorum Spuma ac rabie , liberrimo : Qui Natales eruditione , Eruditionem virtute , Virtutem moribus usque quáque nobilibus adornavit : Cui medulla inest & Quintessentia Pietatis , Poesios , Philosophiae ac Theologiae : Lucubrationes hasce quales , quales , Amoris & Honoris ergô . D. D. D. THO. HALL . TO THE READER . IN my Exposition on Hosea , I had occasion to consult the Prophet Amos , who was Hosea's Contemporary ; and finding that Dr. Benefield , Lady - Margaret-Professor in Oxford , had commented on that Prophecy ; upon perusal I found that hee had expounded onely the three first Chapters ; whereupon , I finding the fourth to bee very suitable to our times , I onely set upon that , not intending to go any further ; for the clouds thickned so fast over us , that I despaired of proceeding to another Chapter ; but being incouraged by some to go on with so useful a work begun , I made a further Essay , and by a good hand of providence , have brought the work ( totally beyond my own expectation ) to a total perfection , having finisht the Exposition of the whole Prophecy . Many Posthumous works have had Supplementators surpassing their Predecessors , this cannot bee expected here . All that I can promise thee is this , that I have not baulkt any doubt or difficulty , but have as fully and faithfully explained the Text as possibly I could ; I have spared for no cost or pains , I have spent both Purse and Person freely in the work . 'T is for the Lord , and I have not offered to him of that which cost mee nothing . I have studied brevity , the times will not bear long discourses , besides I naturally affect brevity , and love to see much matter compact together in a little room . Here thou hast Practicals , Polemicals , References , and what ever else might compleat the work . Here wee have a Glass wherein wee may see the Misery of Security , the Downfall of Sensuality and Idolatry , the Sword , Plague and Famine pursuing an obstinate and incurable people to destruction . Here wee have the sins that ruined Israel , viz. Oppression and Cruelty , Amos 2.8 . and 8.6 , 7. Bribery , Amos 4.1 and 5.12 . Notorious Lust , Amos 2.7 . Odious Ingratitude , Amos 2.9 , 10 , 11 , 12 , 13. Wilful Ignorance , Amos 3.10 . Hating of Reproof , Amos 5.10 , 13. Formality , and a Ceremonious Religion , Amos 5 21 , 22. Unrighteousness in dealing , Amos 8.5 . And Weariness of Gods worship , Amos 8.5 And if these be Englands sins , these will be likewise Englands ruine . Parity of sin will bring parity in suffering . All the Symptomes of Iudgements approaching are upon the Land. 1 Good men fall , Psa. 12.1 . Isa. 57. 1. 2 Ill men rise , 2 Chron. 19.2 . Psal. 12. ult . 3 Gods Vine , the Church , is grown wilde and luxuriant for want of pruning ; Professors are turned Blasphemers , and instead of the Grapes of Obedience , they bring forth the wilde Grapes of Apostacy , Idolatry , Security , Pride and Hypocrisie . Wee grow weary of Mannah , and long to be at our Garlick and Leeks , and Onions in Egypt again . It was the great sin of Israel , that when the Lord had brought them out of Egyptian bondage into Canaan , yet then they cryed , Come let us make us a Captain , that so wee may return into Egypt again , Numb . 14.4 . Such horrid Apostacy alwaies ends in misery , Isa. 1.4 , 7. Ezek. 9.9 . Heb. 10.38 . Besides , the sad divisions and subdivisions which are amongst us fore-tell some approaching Iudgement . Wee cannot gratifie Antichrist more , than to weaken our selves by our divisions . England is like a great Animal ( as the Duke of Rohan hath well observed ) and cannot dye unless she help to kill her self . Like a Diamond , she is not so easily broken with hammers and swords , as she is cut in peeces with her own dust . 'T was our divisions at first that brought in the Romans , Normans , and Saxons into this Land ; what they may do again , a little time will shew . Many amongst us have run round to Popery , and therefore 't is just with God to make that the scourge , which so many have made their refuge ; and after the Rod hath done its work , then hee 'l burn it ; God is letting Antichrist loose once more , to hasten his fall ; the more blood he sheds , the greater will the cry be against him . The measure of Babylons sins will be made up in blood before her final ruine ; and when she shall have once more filled her self with the blood of the Saints , she shall have blood given her to drink , for she is worthy . The good Lord awaken us , and humble us all for our own sins , and for the sins of the times we live in , and make us to mourn for the things wee cannot mend , and inable us to receive the Truth in the love of it , and make us at last to serve him with gladness of heart , in the abundance of all things , that wee may not provoke him to make us serve our enemies in want and misery . This is , and shall bee the prayer of Thy Servant in the Lord , THO , HALL . Kingsn . July 25. 1661. Israels Obstinacy ▪ A COMMENTARY ON The fourth Chapter of Amos. AMOS 4.1 . Hear this word yee Kine of Bashan , that are in the mountains of Samaria , which oppress the poor , which crush [ or destroy ] the needy , which say to their Masters , bring and let us drink . THis Chapter contains the summe of the Third Sermon which the Prophet Amos made to Israel , wherein he exhorts them to Repentance ; and because by nature we are very averse and backward to this duty , 1 He sets before them their hainous and hideous Sins , which for number and nature were very great and grievous . 2 He rehearseth the Judgements which they had already endured , and tells them of greater Judgements which would follow , unless by speedy repentance they did prevent them . 3 He sets before them the Goodness , and the Greatness of God , the better to draw and drive them home unto him . 1 He sets before them his Goodness , viz. he was their God in Covenant still , ready to receive them to mercy upon their returning to him . 2 His Greatness ( vers . 13. ) he forms the Mountains , and creates the Winds , &c. and can with ease destroy such as rebell against him . The Prophet had before reproved the Rulers , and people in general for their Idolatry , Carnal security , Ingratitude , and Apostacy ; now he comes to reprove the Counsellours and Rulers of the Kingdom of Israel in particular ; for their oppression and cruelty , for their Epicurism , and beastly kind of life , vers . 1. Hear this word yee Kine of Bashan . This is the Prophets exordium and Preface , wherein he calls for attention , both in respect of the Persons he speaks to , and the matter he treats of , viz. the Sins of the Rulers and People . 2 We have the Judgements denounced against them for those Sins , set forth by a double Metaphor , ver . 2 , 3. 3 Here is the confirmation of this threatning . 1 By the Oath of God , I have sworn by my Holiness , saith the Lord , that I will bring evil upon them ; and secondly , their Sins have justly deserved it : for 1. They are a People given up to Idolatry , and hypocritical worshipping of me , vers . 4.5 . 3. They were indurate , impenitent , and incorrigible under variety of former judgements , vers . 6. to 12. The Prophet names Six . 1 Famine , I gave them cleanness of teeth , &c. ver . 6. 2 Drought , I will hold the rain from them , ver . 7 , 8. 3 Blasting , Mildew , and the Palmer-worm , ver . 9. 4 The Pestilence , ver . 10. 5 The Sword , ver . 10. 6 Terrible Destruction , ver . 11. 4 Here is the unhappy success of all these dispensations of God towards them , which is annext to every particular Judgement , as a Versus intercalaris , the burden of this mournful complaint , Yet have yee not returned unto me saith the Lord , vers . 6 , 7 , 8 , 9 , 10 , 11. 5 Seeing their incorrigibleness , the Prophet goeth on to denounce a sorer and sharper Judgement than any yet had befaln them , vers . 12. Therefore thus will I doe to thee O Israel . The Judgement was so dreadful that the Prophet seems unable to express it , and therefore he doth as 't were draw a Vail over what he could not in words express : with a Thus will I doe unto thee ; q. d. since nothing will move thee , I will bring upon thee some direful desolation , and utter destruction , for so it follows , Chap. 8.14 . They shall fall and never rise up again . 6 He concludes the Chapter with an Exhortation to Repentance , calling upon them to prepare to meet the Lord , by unfeigned Humiliation , and Reformation , that so they might prevent those Judgements which were yet coming upon them , vers . 12. 7 The better to awaken them he useth two Motives , the first is drawn from the dreadfulness of the impending Judgements , which since they were not able to resist , hee exhorts them to prevent , considering also the advantage they had of a Covenant yet in being betwixt God and them , ver . 12. The second is drawn from the Majesty and Power of God , who was marching in wrath against them . In the first Verse the Prophet prosecutes the Charge which hee had begun ( Chap. 3.9 , 10. ) against the Rulers and Judges of Israel , for their cruelty in oppressing the poor and needy . These usually are ring leaders in sin , their examples incourage others in wickedness , and therefore the Prophet begins his Charge against them ; and after descends to the Priests and People , who were confederate with them in their wickedness . Here we have 1 The Summons , Hear this word . 2 Who must hear ? The Rulers of Israel , whom for their effeminacy he calls , Kine of Bashan . 3 Where doe they dwell ? In the mountain of Samaria . This was the Metropolis and chief City of Israel , situate upon a Mountain ; here was the Kings Palace where these Courtiers resided . 4 What doe they doe there ? Why they Oppress the Poor . They crush the Needy . They call for drink . Before he had described them darkly , and figuratively , calling them unruly Kine , but now he tells them plainly and punctually what they are , they are full fed Beasts , that goared their fellows , and trampled the poor under their feet : 5 But what said the Lord to all this ▪ Why he swears by his Holiness that they shall dearly pay for this their cruelty , vers . 2. So much shall suffice for the Logical Analysis , and resolution of the words , I come now to the Grammatical explication of them . Hear this word , viz. of the Lord , as it is explained , chap. 3.1 . q. d. I come not to you in mine own name , or in the name of men , but I come to you in Gods name , it is his Message that I bring to you , and therefore justly calls for their best attention and obedience , the Original implieth both . Hear this word , 't is emphatical in the Original , for the Article is doubled , q. d. Hear this word which the most true and eternal God ( all whose words are works ) hath spoken against you , and hear what hee hath decreed to bring upon you . Yee Kine of Bashan . Thus he calls these wicked , wealthy , wanton Rulers , who managed the affairs of the Kingdom for the King , and did abuse their power to the oppressing of the poor ; those feasted and fatted themselves with the spoyls of the poor whom they opprest in judgement ; and therefore the Prophet calls them not men , but Beasts , and fat Bawsons , whose hearts were fat as grease : and their eyes star'd out with fatness ; they were stupid , and therefore he useth sharp expressions , the better to awaken them ; he speaks to them in the feminine Gender ( not because they were Women , as some conceive , for the sins which he reproves are more proper to men , especially the Rulers of a People ) but because of their effeminate , wanton condition , being given to their bellies , therefore he calls them in his Herds-mans Dialect , * Cowes ; not Oxen or Horses which Plow and labour for us , but lazy lascivious Cowes and Heifers which were put into rich Pastures to fill and fat them the sooner for the slaughter . They were like to fat , unruly , refractory Heifers which could endure no yoke . 'T is usual in Scripture to call such idle , effeminate , loose persons , by the name of Females , Isa. 3.12 . Revel . 17.3 , 4 , 6 , 7 , 9 , 18. such wealthy wicked men are elsewhere called , fat Bulls , and Bulls of Bashan , for their fierceness and cruelty , Psal. 22.12 . Ier. 50.11 . Hos. 4.16 . & 10.11 . 2 He calls them Kine of Bashan , because of the plenty of fat Cowes , and rich Pastures in that Country ; hence we read of the fatlings of Bashan , Ezek. 39.18 . and Rams of the brood of Bashan , Deut. 32.14 . now the Rulers of Samaria were like the Kine of Bashan , loaded with fatness , secure and drunken with worldly wealth and pleasures , insomuch as they sleighted the Word of God , and contemned the Prophets which publisht it unto them , and so became like fat Beasts fitted for the slaughter . Caution . The Lord doth not here simply condemn them for their Riches ( which are blessings simply considered in themselves ) but for the abuse of their riches and power . 1. In getting wealth by extortion and indirect practises . 2. For abusing them to the Oppression of the poor . Q ▪ Are we not forbidden to revile the Rulers of the People , and commanded to give no offence to any , and therefore Paul became all things to all men that hee might win them , 2 Cor. 10.32 , 33. Ans. 1. We are forbidden reviling of Rulers , ( Exod. 22. 28. Eccles. 10.20 . Acts 13.5 . ) but never reproving of them , neither is this an offence given , but unjustly taken by them . 2. We must distinguish between private reproaches , and Prophetical reproofs ; for a Minister in the name of the Lord to reprove men for their open enormities is no rayling , nor reviling , but a faithful discharge of that duty which God hath intrusted them with , and strictly under severe penalties enjoyned them , Isa. 58.2 . Ezek. 3.33 . 1 Tim. 5.20 . and all the Prophets , with Christ and his Apostles , did practice it . Now Amos was a Prophet of God , and so by vertue of his Office might doe that which a private person who wants that Call , may not doe ; besides , he being called extraordinarily , he had an extraordinary measure of the Spirit , hee knew the projects and practises of these ungodly great ones , and so might the more boldly reprove them . Hence David calls wicked men Doggs , Lions , Bulls , Psal. 22.12 , 13.21.22 . and Solomon his Son calls wicked Princes hungry Bears , Prov. 28.15 . and Paul calls Nero a Lion , and Christ calls Herod a Fox , and Amos here calls them fatted Cowes . This downright Prophet being not bred at Court , nor coming from the Hall , where men use silken words , and lofty titles of Honour ; but coming from the Stall , according to his blunt and rustick language , he calls a Spade a Spade , and such as neglected their duties to pamper their Carkasses , he calls Beasts , not men ; q. d. their flatterers look upon them as so many Heroes , and Gods on earth , but I that have seen their loathsome lusts , doe look upon them as so many fat Bulls , filthy Swine , and unruly Heifers , that will not bear the yoke of God. 3 To that of the Apostle , in becoming all things to all men ; 1. It was in all lawful things , and such as rended to the edification , and not to the destruction of any , 2. It was only in such things as are left indifferent by the Word of God , and in this sence only the Apostle became all things to all men , ( 1 Cor. 9.19 , 20 , 21 , 22. ) amongst the Gentiles hee walks , as one that was not under the Ceremonial Law , that he might win them , Acts 15.19 , 20. and amongst the Iewes he observed the Ceremonial Law , that hee might not offend them , Acts 16.3 . & 18.18 . 4 It is the favour of men which is gained by flattering and unlawful means , which the Scripture condemns , Gal. 1.10 . Doe I seek to please men ? then should I not bee the Servant of Christ ; the Interrogation is a strong Negation , q. d. when I was a Pharisee I pleased men , and followed their Tradititions , but now I desire in singleness of heart to approve my self to God. 5 When the favour of men is sought in the first place , this cannot stand with sincerity , but when it is cast in upon us after a faithful discharge of our duty , wee may thankfully and joyfully receive it . It is said of Christ that he grew in favour first with God , and then with men , Luke 2.52 . and it was Demetrius his Honour , that he had a good report of all men , yea and of the truth is self , 3 Joh. 12. It is possible for a Christian so to live that he may approve himself both to God and man ; Christ walked so convincingly , that the Pharisees complained , that all the world went after him , ( Joh. 12.19 . ) and no wonder , since all the world was made by him ; it is prudence therefore for a Minister so to live , and so to act ; that if it be possible ( without detriment to the truth , and a good conscience ) he may have peace with all men . A free , sincere , and prudent discharge of his duty is the only way to obtain this . Who oppress the poor , and crush or bruise the needy ; q. d. By * force and fraud you oppress them , and by your might and power you break and bruise those that have no helper . This is their daily practice , and constant trade , asrhe † Participle of the Present Tense , implies . Great Men many times are great Oppressors of the poor , which cannot help themselves against them . No doubt but they abused the rich by their Bribery and injustice , yet since the rich have many friends , but the poor is hated usually by his nearest relations , therefore they exercise their cruelty on them who have no helper . Which say to their Masters , bring , and let us drink . Those corrupt Rulers thought it not enough that themselves opprest the poor , but they incouraged such as had authority over the People to fleece and flay them , that they might make merry together with their spoyls . They call on their Comrades to adde affliction to the afflicted , and to oppress the oppressed , which is such gross inhumanity , and horrid cruelty , that the Lord swears in the next verse , that he will not pardon it . They say to their Masters , or Lords of the poor , that is , to such as have the mastery over them , viz. their rich Creditors , and Usurers , who have and keep them under as their Slaves and Vassals ; these Rulers say unto them , Bring , that we may drink ; that is , bring in Money and Presents , bring bribes and rewards that we may make merry , drink wine , and * feast with the prey and spoyls of the poor . Thus they claw one another in their wickedness , saying , Bring but Money and yee shall have what yee will , especially against the poor and needy , we will deliver them into your hands , doe you pick their bones , suck their blood , and use them as you please ; only bring and bribe well and you may have any thing at our hands against them . At feasts they were wont to drink freely , Ad hilaritatem non ad ebrietatem , for cheerfulness , not excess , ( Gen. 43.34 . Cant. 5.1 . Ioh. 2.10 . ) and therefore by a Synecdoche , Drinking is put here for Feasting , where there is both eating and drinking , yet because drinking of Wine was much used in feasting , therefore in Scripture it is oft put for feasting ; as Isa. 5.11 . Ioel 1.5 . Amos 6.6 . hence the Greeks called their Feasts , Symposia , compotiationes , not eatings , but drinkings . 1 God wants not Instruments to doe his work ; if he will have a people taught , he can raise up Amos an Herdsman to reprove a bruitish people ; yea by an Asse hee can reprove the madness of a Balaam , 2 Pet. 2.16 . Hee usually chuseth the things that are not , viz. of any esteem in the eyes of carnal men , to confound the things which are of high esteem amongst them , 1 Cor. 1.27 , 28 , 29. 1 Sam. 2.6 , 7 , 8. Psal. 8.2 . & 78.70 , 71. Matth. 4.18 . Caution , not that this gives liberty for every one that supposeth himself Gifted to Preach without any Call ; for though Amos were an Herdsman , yet he was both gifted and called extraordinarily by God , as appears , Amos 7.15 . The Lord took me as I followed the flock , and said to me , Goe , Prophesie unto my people Israel . Here is his Call , and he shewed his extraordinary Call , by his extraordinary gifts ; whereas those Enthusiasts amongst us , who pretend to an extraordinary Call , upon trial are found not to have ordinary gifts ; they can hardly write one line of true English. 2 Obs. It is lawful sometime to use a Preface , the better to quicken attention . We are by nature dull and slow to beleeve , or practice the truthes of God , and therefore we had need of all good means to quicken us . But of this * elsewhere . 3 Obs. Ministers must Preach the Word of God to the people . They must not preach their own Fancies , or mens Inventions , but they must publish Gods Counsels , teaching men to observe whatsoever he commands them , Matth. 28.20 . 1 Cor. 11.23 . De Deo nil sine Deo , we must doe nothing in Gods Worship without the warrant of his Word ; all must be done according to Gods pattern , without adding or detracting , Deut. 12. ult . Prov. 30.6 . Hence it is that all the Prophets ( as Amos doth here . ) came with a Dixit Dominus , Thus saith the Lord , and , Hear the Word of the Lord , Ezek. 1.3 . Hos. 1.1 . Jonah 1.1 . Micah 1.1 . Zech. 1.2 . Mal. 1.1 . Hee that preacheth to Gods people must publish his Oracles to them , 1 Pet. 4.11 . such a man may preach with power and authority . It is this Word of God which Gods people must read , Deut. 6.6 , 7. this they must search into , Ioh. 5. 39. this they must meditate on , Psal. 1.2 . and this they must practise , Joh. 13.17 . and therefore great reason that this , and this Word only they should hear . 1 Away then with those Atheistical Sectaries who contemn Gods Word , and prefer their own brainsick Revelations . Raptures , New Lights , and Satanical delusions before the pure and perfect Word of God , These are not of God , because they reject his Word , 1 Ioh. 4.6 . these follow lying Vanities , and so forsake their own Mercies ; they reject the Law , which shewes they have no light in them , Isa. 8.20 . Those Ministers then are to be blamed : that instead of saying with Amos , Hear the Word of the Lord , they cry , Hear what Aristotle , Tully , Plato , Plutarch , Pindarus , Seneca , say ; how oft doe they cry , Thus saith Austin , and thus saith Ambrose , when it may be they never once saw , much less perused those Authors , only they name them to get a name for Learned men , when indeed it is a very poor peice of learning to get a few fragments , and scraps of Latine in that kind together . Wee are Gods Embassadours , and must keep close to our Commission ; and though we may * occasionally ( as the Apostle did ) and sparingly cite Heathens to convince them out of their own VVriters , or else to shame Christians that come short of them ; yet we may in no wise make it our constant practise . 4 Obs. Gods Ministers who are sent by him , must plainly tell even great men of their sins ; so doth Amos here , he sleights the sinful greatness of men , and emboldens himself upon his authority and calling , Though they were fat and full , high and haughty , yet he tells them to their faces , that they acted rather like Beasts , than men , and should dearly pay for their cruelty . It is true , poor men must be reproved when they sin , but rich men especially , because the sins of great men are great sins , and by their example they doe much hurt to others . Hence Samuel reproves Saul , and the man of God reproves Ieroboam for usurping , and intermedling with the Priests Office , which belonged not unto him , 1 King. 13.1 , 2 , &c. Their falls are not only Personal , but Epidemical , and teach general disobedience , as they complained of Queen Vashti , that her disloyalty would make others disloyal , Hest. 1.16 , 17. It is in the body Politick , as in the body Natural , if the Vitals be poysoned , the inferiour parts cannot bee free ; each Vein , and Nerve , and Artery , like the flowing streams of some polluted Springs , are receptacles of their infection , as well as nature . Let Ieroboam but set up Calves , and all Israel is presently upon their knees to them . How many silly people by following their Rulers have run themselves into destruction ; like the Prince of Frisland , who asking what became of his Progenitors and Friends that were dead in their ignorance and error ? Answer was made , That they were in Hell ; hee desperately replied , that then hee would goe thither after them . Subjects are ambitious to follow their Princes , Tenants their Landlords , and Servants their Masters , though they forsake God to doe it . It was none of the worst counsel which the good Judge in Lucian gave to Sostratus when he released him ; Bee good ( saith hee ) and see thou teach not thy offence to others ; for there are some who doe at once , in the very same act , both commit and teach sin , and so to the numberless number of their own transgressions , adde the sins of thousands . Yee Kine of Bashan . 5 Obs. Wicked men are brutish men . Their prosperity and pomp besots them , Ier. ● . 5.21 . it fills them with insolence and blasphemy ( Psal. 73.5 , 6 , 7 , 8 , 9. ) and debaseth them beneath the beasts that perish , Psal. 49.20 . because they have no changes , therefore they fear not God ; because they are not emptied from vessel to vessel , but they live secure and at ease , therefore their scent abides within them , Ier. 48.11 . Hence it is that they are so oft compared in Scripture to Bulls , Bears , Doggs , Swine , &c. as I have else where shewed at large . That dwell in the Mountain of Samaria . 6 Obs. God takes notice of the dwellings of men . He knows where his enemies dwell , Obadiah 3. and he knows where his people dwell , Ezek. 26. Zech. 2.7 . Revel . 2 , 13. he knows our * names , our natures , our callings and conditions , Act. 16.14 , 15 , yea not only our integral parts , but even the hairs of our head are numbred by him , Mat. 10.30 . He sees us though we see not him , Iohn . 1.47 . and knowes us by our names before we have a being , Iosiah was called by his name three hundred years before hee was born , 1 King. 13.2 . God hath a particular and distinct knowledge of every man and woman in the world : hee perfectly knowes all things past , present , and to come , ( Acts 15.18 . ) and that not successively and by discourse , by debating and searching out the causes of things , but in a moment , by one eternal act of understanding he knoweth all things , with their causes and conditions , in himself , and of himself , without any reasoning or help from others , what was done , or is to be done a thousand years hence , is as present with him as a thing that is past , Psal. 90.4 . Hee calls the things that are not as if they were , Rom. 14.17 . and knew Ieremy before he was formed in the Womb , and ordained him to be a Prophet , Ier. 1.5 . Gods knowledge is infinite , and eternal , like himself ; our knowledge is dark , imperfect , uncertain , confused ; but Gods knowledge of us , and ours , is an absolute , perfect , clear , certain , distinct knowledge ; we know the outside and superficies of things , but God searcheth the heart , and knowes not only our faces , but our spirits ( 1 Sam. 16.7 . Ier. 17.9 , 10. ) all things are naked and anatomized before him , Iob 34.21 , 22. Heb. 4.13 . How careful then should we be , to walk in the midst of our houses with perfect hearts , ( Psal. 101.2 . ) since Gods eyes are upon our habitations , and he sees our walking there . This should make us dedicate our houses to the service of God , ( Psal. 30 , the title of the Psalm , 2 Sam. 6.20 . ) that so they may be Bethels , houses of God , and not Betha-vens , houses of vanity and iniquity . Wee should put away sin farre from our Tents and Tabernacles , that the eyes of Gods jealousie may see nothing amongst us to displease him , Iob 22.23 see the benefit , v. 24. to 30. Let the name of our dwellings be , Iehovah Shammah , the Lord is there : Ezek ult . ult . let not idleness , ryot , and prophaneness dwell there , but let the glory of the Lord , and his fear dwell there ; let it bee said of your houses as Hagar said of her VVell ( Gen. 16.14 . ) Beer-la-hai-roi , the Well of him that lives and sees me . So say thou , Beth-la-hai-roi , The house and dwelling of him that lives and sees me . Wee shall never bee sincere till wee can walk as in Gods eye continually , as Enoch and Abraham did , Gen. 5.24 . & 17.1 . & 24.40 . 7 Obs. Great men many times are great Oppressors . It is these fat Cowes of Bashan that goar their fellows . Riches accidentally make men cruel and insolent ; it were rich men that opprest the poor , and drew them by violence before Judgement Seats , Iam. 2.6 . 8 Obs. Luxury breeds oppression . As covetousness is never satisfied , so neither is intemperance ; when great men are wedded to their lusts , then to maintain them they fall to oppression , crying , Give , give , that we may drink . Men devoted to their lusts are insatiable , though they have enough , yet , like fat beasts they must drink more ; they make their bellies their gods , and therefore it is no wonder to see them active in promoting its interest to the utmost , Isa. 22.13 . 1 Cor. 15.32 . this ruines Persons and Nations . The Curii , and Fabritii , by their contentation and temperance advanced the Roman Empire , when their Successors by Covetousness and Luxury destroyed it . 9 Obs. Wicked Rulers usually are great Bribers . They are all for gifts and rewards , crying , Hab , Hab , Give , give , Bring , bring , Hos. 4.18 . they ftirre up Lawyers , Attornies , and other inferiour Officers , to bring in Griest to their Mills , that they may divide the spoyl , and make a prey of their poor Clients . Great men want not instruments to assist them in their wickedness be it never so vile ; let Iesabel but contrive the Tragedy of Naboths death ; and she will finde Elders that will act it for her . If Amnon be sick of Lust , there is a Ionadab ready to adde fuel to the flame . Did not the Lord bind Kings in chains , and great ones in fetters of iron , setting them their bounds which they cannot pass , there would be no living for good men in the world . 10 Obs. It is the property of wicked men to incourage one another in their wickedness . They cry , Come , let us drink , and be merry with the spoyls of the poor . Thus Persecutors say , Come let us lay our heads together , and work wisely , that we may destroy Gods people , Exod. 1.10 . Prov. 1.11 . The unclean Person also hath his Come , let us take our fill of lust , Prov. 7.18 . The Idolater hath his , Come , let us joyn together to make our Idols , Isa. 42.7 . The Drunkard saith , Come , let us fetch Wine , and fill our selves with strong drink , to morrow shall be as to day , and much more abundant , Isa. 56. 12. q. d. though we drink till we be drunk , and stark mad , yet we fear no punishment , we shall fare no worse to morrow than we have done to day ; God regards not such things as these ; and if the wicked have their Comes , Gen. 11.3 . why should not Gods people have their Comes ? wee should incourage each other in goodness , and call one another to the publick Assemblies , saying , Come , let us goe to the house of the Lord , Isa. 2.3 , 5. Zech. 8.21 . wee should call men to Christ as the Prophet doth , saying , Come , come , come , Isa. 55.1.3 . Philip calls Nathaniel to come to Christ , and the VVoman of Samaria calls her Neighbours , Ioh. 1.46 . & 4.29 . this duty of stirring one another up to the best things is oft commanded , as a special preservative against sin , 1 Thes. 5. 11. Heb. 3.12 , 13. & 10.24 . it is not sufficient that wee practise the Truth our selves , but wee must encourage those about us also so to doe , Gen. 18.19 . wee are dull and backward to the best things , and have need of quickning , Prov. 27.17 . VERSE 2. The Lord hath sworn by his Holiness , that loe the dayes shall come upon you , that he will take you away with hooks , and your posterity with fish-hooks . IN the precedent Verse we had the Sin of the Rulers of Samaria , now comes their Punishment . The Prophet here tells them , that the time is even now at hand when the Lord will visit for all their Idolatry , Oppression , &c. and to procure the more credit and authority to what he spake , hee brings in the Lord himself swearing their destruction ; Gods bare word had been sufficient , but the better to awaken these secure Sinners , and assure them of some approaching Judgement , he tells them , that the Lord had sworn by his Holiness ; that is , by himself , for Holiness is so essential to God , that hee may as soon cease to be God , as cease to be Holy , and Good. Man when he swears must swear by a greater than himself , but since there is none greater than God , therefore the Lord swears by himself , Heb. 6.13 . it is himself that is meant when he swears by his great name , Jer. 44.26 . By his Soul , Jer. 51.14 . Amos 6.8 . and by his Holiness , as here ; for whatsoever is in God , is God himself . In this Verse we have two parts . 1 A Commination of a dreadful Judgement . 2 A Confirmation of this Commination with an Oath ; the Judgement threatned is in these words , Loe , the dayes shall come upon you , ( i. e. ) direful , dismal dayes , full of misery , and calamity shall certainly and suddenly surprize you , when you shall be carried away captive by the Assyrian ( Amos 5.18 , 19 , 20. ) As men have their dayes of sinning , so God hath his appointed times when he will visit for sin , Ierem. 46.21 . Obj. We are rich and mighty , and cannot easily bee carried away ? Ans. Riches avayl not in the day of Gods Wrath ; the Assyrian shall as easily carry you away as the Fisher doth his little Fish which he catcheth with his hook or thorn , and puts into his bagge ; they shall not need Carts to carry you away , Fish-hooks shall doe it . It is a Metaphor frequent in Scripture , as 2 King. 19.28 . Iob 41.1 , 2. Ezek. 19.4 . & 29.9 . & 38.4 . 2 Here is the aggravation of their misery , they shall not only perish themselves : but their posterity shall suffer with them ; You shall be taken away with Hooks like * Thorns , and your posterity with † Fish-hooks , q. d. you shall be like Fishes which are industriously caught , easily pulled up , and suddenly carried away on a Thorn , or Fish-hook , yee shall bee no more like fat Kine which abide in their Pasture , but I will root up you and yours , you shall be carried into Captivity . As the Fisher driveth the Fish out of his holds , and then catcheth and killeth it ; so shall the Assyrians violently pull you out of your holds and habitations for the slaughter . OBSERVATIONS . 1 Obs. Swearing in it self is not unlawful . God himself who cannot sin , yet swears by his Holiness ; so Isa. 45.23 . & 62.8 . Ier. 51.14 . Heb. 6.13 . but of this at large elsewhere . 2 Obs. God is Holiness it self . It is essential to him , and therefore it is here put for himself . The Lord hath sworn by his Holiness ; that is , by himself . Holiness in Angels and Men is Accidental , they may lose their Holiness and yet bee Creatures still ; but Holiness is so con-natural to God , that hee may as soon cease to bee God , as to be holy . But of this elsewhere . 3 Obs. It is a very hard thing to convince secure Sinners of an approaching Iudgement . God is constrained to swear here , to assure them of the certainty and infallibility of his Threatnings . As in times of Adversity and Temptation men are hardly brought to beleeve the Promises , ( Psal. 116.11 . ) so in times of Prosperity : it is hard to convince men of the truth of Gods Threatnings ; I spake to thee in thy prosperity , and thou wouldest not hear , Jer. 22.21 . 4 Obs. Sin and Punishment are inseparable . In the first Verse we had their Sin , and in this second , their Punishment ; as men have their daies of sinning , so God hath his dayes of punishing for sin , Deut. 28.16 , 17 , &c. Psal. 37.13 . Ier. 46.21 . & 50.27.31 . Ioel 1.15 . Luke 19.43 . Revel . 18.8 . No sooner had Ahab killed Naboth , and taken possession of his Vineyard , but presently the Lord sends Elijah with a whole volley of Judgements against him , 1 King. 21.16 . to 25. 5 Such as oppress others , shall at last bee oppressed themselves . Look what measure men mere to others , God will raise up some that shall mere the like to them again . These fat Beasts did goar the poor , and get their estate from them ; now the Lord raiseth up the Assyrian against them , who with their Hooks should pull them out of their estates and habitations , as Fishes out of the water . God loves to pay Sinners in their own coyn , and to retaliate the wrongs which they have done to others . Thus Adonibezek confesseth , that as he had done to others , so God had requited him , Iudg. 1.7 . such as shew no mercy to others , shall have none themselves , Iam. 2.13 . Babylon , that had tortured and abused the Saints , must have double given her , Revel . 18.6 . the Sodomites that burnt with lust , were burnt with fire from heaven . Gen. 19.5.24 . Iosephs Brethren that sold him into distress , were at last distressed themselves , and acknowledge Gods Justice in it , Gen. 4.21 . Davids Sin in numbering the people , was punisht with diminishing of the people . Hereby God doth more sensibly convince men of their Sin , when they may read it in the punishment . Thus those who are disobedient to their Parents , God raiseth up of their Children that shall rebel against them . Those that abuse their first Wives , are oft-times punisht by the second ; and those Servants that were false to their Masters , shall be punisht with Servants that will be perfidious to them . Let us therefore by the punishment labour to finde out the Sin that brought it , and judge our selves for it , and we shall not be judged of the Lord , 1 Cor. 11.32 . 6 Obs. When a People are ripe for ruine they shall suddenly and easily be destroyed . God staies but till the sins of a People be full , and then he suddenly brings them down , Gen. 15.16 . look how easily the Fisher pulls up his little Fish with his Hook , and carries it away ; so easily did the Assyrian carry away this Idolatrous people into Captivity , now that their day was come . There is no power or policy against God , hee can destroy the stoutest enemy with the greatest facility , Isa. 25.11 . if he be angry with a People , he wants not Fishers , Hooks , Hunters , to pursue them , and carry them away , Ier. 16.16 . Hab. 1.14 , 15 , 16. 7 Obs. Children many times fare the worse for their wicked Parents . The Parents are taken away with hooks , and the Posterity with Fish-hooks ; root and branch must be stockt up . It is just with God to cut off the wicked with their seed , as we kill the Wolf with her Litter , and the Fox with her Cubs , Deut. 28.41 . Hos. 13.16 . But of this at large elsewhere . VERSE 3. And yee shall goe out at the breaches , every Cow at that which is before her , and yee shall cast them into the Palace , saith the Lord. THe Prophet continues his Threatning , as appears by the Copulative , And , yee shall goe out of the Breaches . Hee amplifies their calamity by that fear and consternation which should surprize them ; the walls of Samaria being broken down , those Grandees which before went in great state and order , should now confusedly , like so many frighted Beasts , flee out at every breach to save themselves ; so that in this Verse we have , as in the former , 1. A Commination , or Judgement threatned , Yee shall goe out at the breaches . 2. A confirmation of this Commination , saith the Lord. The better to awaken them he adds this again , that they had not to doe with man , but with the Almighty , who will not be mocked , nor dallied withall . The Prophet goes on in directing his speech to the Nobles , Judges , and Counsellours of the Land , though he spare not the inferiour sort , yet because the Rulers were the ring-leaders in sin , therefore he bends his speech principally against them . 1 Here is the Title which he gives them , viz. Gowes , a blunt term , but a fit one ; this is implied in the feminine Gender , Una quaeque scil . vacca , as verse the first , q. d. you look upon your selves as great men , but in my eye yee are as so many fat Beasts , and not one of you shall escape Gods revenging hand , 2 King. 17.20 . 2 Here is the misery that attends these wanton luxurious Beasts , they shall be so full of fear , that they shall run out at the breaches of the walls , leaving all their riches behind them . The words admit of some difficulty , and therefore I shall open them distinctly . Yee shall goe out of the breaches , viz. Which the enemy hath made in your walls . Samaria had been long besieged , and the Assyrian had made many breaches in the walls of the City , at which they attempted to run out and save themselves by flight , even as Beasts when they are frighted run out at a gap . Every Cow at the breach which is before her ; that is to say , any way , for they had neither Gates nor Walls whole . Valiant men keep their ranks and files in despight of all opposition , Ioel 2.7 , 8. but faint-hearted , fearful sinners shift for themselves , and take the next gap to run out at . As beasts when chased , run on heaps disorderly , so these fly from their enemies tumultuously , and confusedly , without any respect to their companions ; seeking only to save themselves , Amos 2.14 , 15 , 16. And yee shall cast them into the Palace ; q. d. that yee may fly away the swifter , yee shall cast away your pleasant and precious things , and shall fly naked from your enemy . The Learned conceive there may bee an Ecclipsis in the words , which may be thus supplied ; yee shall cast away those things [ which yee have brought ] into the Palace , as Bribes , Treasures , Jewels , and precious things which you brought into the Palace , for security and safety in that strong place ; yee shall now in your fear cast them all away . This is conceived to bee the most genuine sense , yet the learned are divided . 1 Some render the word thus , Yee shall bee cast as Captives into Armenia , or into Mount Armon , but these mistake the Original word , Haharmonah : where Harmon is not a proper name , but a common name , and signifieth a Palace , High-house , or Tower , from Ram , altus , excelsus . 2 Others thus , You shall cast your selves into the Palace , viz. to hide your selves there , from the fury of the Assyrian , but in vain , for hee shall batter those Towers , and take you there . 3 Calvin thus , You shall cast your selves , e Palatio , out of the Palace , that is , yee shall fly for your lives , and leave all your pleasant things behind you in your forsaken Palaces . 4 The Dutch Annotations thus , Yee shall throw away that which was brought into the Palace , ( i. e. ) that which you gathered into your Palaces by violence and robbery , you shall now throw it away , alluding to that of Amos 3.10 . Yee store up violence and robbery in your Palaces ; but when the Sword comes yee shall throw all away , and think it well if yee can save your lives ; so that in these two Verses we have a three-fold punishment threathed against Israel , 1. Banishment , and transplantation out of their own Land , Vers. ● . 2. Flying before their enemies . 3. Loss of goods , ver . 3. OBSERVATIONS . 1 Fear and amazement is the proper portion of wicked men . Those that fear not God , have cause to fear every thing . All are enemies when God is an enemy , Deut. 28.65 . Prov. 28.1 . Ioel 2.6 . these men here run , some this way , and some another way ; one runs out of the City , and another runs into the Palace , but all in vain , for there is no escaping when God pursues , Amos 9.1 , 2 , 3 , 4. though wicked men may seeme full of courage and confidence in times of peace , yet when Judgement shall arrest them , none so amort and amazed as they , Levit. 26.36 . Isa. 33.14 . Dan. 5.6 . But of this at large elsewhere . 2 Obs. Wicked men are the Pests of the places where they dwell . By their sins they bring down the walls of Cities , and make breaches in them for their enemies to enter and destroy them , the very stones and timber cry for judgement against them , Zech. 5.4 . 3 Observe , Partners in sin will leave men in their sorrow . Those that were united before , yet when judgement comes they look for the nearest Breach to run out at , not staying for others . When Iudas was troubled in conscience for betraying his Lord and Master , his companions in sin leave him to shift for himself , with a Look thou to that , Mat. 27.4 . 4 Obs. Creature-comforts cannot steed us in a day of wrath , Prov. 11.4 . Silver and Gold will not then avayl , Ezek. 7.19 . all Jewels and Treasures fayl us in time of distress , only the jewel of a good Conscience , like a faithful friend , will never leave us , nor forsake us . VERSE 4.5 . Come to Bethel and transgress , at Gilgal multiply transgression , and bring your Sacrifices every morning , and your Tithes after three years . And offer a Sacrifice of thanks-giving with leaven , and proclaim and publish the Free-offerings , for this liketh you , O yee children of Israel , saith the Lord , THe Prophet goes on with his Charge against Israel , and that the justness of Gods Judgements , which he threatned to bring upon this people might bee made apparent to the world , he comes to set forth their gross Idolatry , together with their obstinacy and induration therein , insomuch as no Punishments could work upon them ; this makes the Lord begin with a most biting and bitter Sarcasm , saying , Goe to Bethel and transgress . The Prophet had before charged them with cruelty , now he upbraids them for their Idolatry , and false-worship , set up by Ieroboam their first King , augmented by many of the succeeding Kings , and endured so long as the Kingdom endured ; till at last it brought them into Captivity , as I have shewed at large elsewhere . The Prophet here by a Prolepsis , prevents an Objection , whereas they might think to escape Gods Judgements by their Sacrifices , and Idolatrous services ; the Prophet tells them , that this is so farre from pacifying Gods wrath , that it incenseth him the more against them , and therefore to express his great indignation against them , hee sarcastically bids them , Goe to Bethel and transgress , &c. In the words we have , 1. An Ironical concession , or Sarcastical exhortation , Goe to Bethel and transgress . This seems to be a Precept , but is indeed a strong Prohibition , as appears , Hos. 4.15 . Amos 5.5.21 , 22. Seek not Bethel , enter not into Gilgal , and therefore the Chaldee Paraphrast sets it down positively by way of assertion ▪ Yee have come to Bethel and transgrest , yee have multiplied sins in Gilgal ▪ There they Worshipped the golden Calves out of a good intention , conceiting that they Worshipped God , when indeed they sacrificed unto Devils ( 2 Chron. 11.15 . ) and therefore the Lord here in an holy indignation Ironically upbraids them with their Idolatry , q. d. Since by no means you will be reclaimed , but are desperately set on your own wayes , since there is no remedy , goe on , take your own hearts lusts , and fill up the measure of your iniquity . Hee gives them the reins in wrath , and since they will be filthy , he bids them be filthy still . As angry Parents are wont to say to their desperate Children , I see you will have your own wayes , why since there is no remedy , goe on and perish . The like Sarcastical , taunting speeches , testifying Gods indignation against sin , we have in other places ; as Ier. 7.21 . Ezek. 20.39 . Goe and serve every one his Idols , q. d. follow your Idols if you please , I had rather yee did so , than dissemble as you doe , to my dishonour . 2 What must they doe , or rather what must they not doe at Bethel ? why , 1. They must transgress , viz. the Law of God concerning his Worship . 2. Multiply transgressions . 3. Bring their Sacrifices every morning . 4. Their Tithes at three years end . 5. Yet more , offer a Sacrifice of Thanks-giving ; and 6. Proclaim the Free-will-offerings . 3 Here is the ground of all their Idolatry , superstition , and Will-worship , for this pleaseth you , O yee children of Israel ; q. d. it is not I that command you so to doe , but it is your own rebellious wills that set you on work , you love and desire to have it so . Come to Bethel ; Dan , Bethel , Gilgal , were the three chief places in which the Israelites did worship their Idols ; 1 Dan was defiled with the Idolatry of the golden Calves , ( 1 King. 12.29 , 30. Amos 8.14 . ) 2 Bethel signifies the House of God , it was the place where God appeared to Iacob , and after appointed it for the place of his Worship , Gen. 28.17 . & 35.1 . Hos. 12.4 . but Ieroboam setting up the golden Calves here , turned Bethel , the House of God , into Beth-aven , the house of Vanity and iniquity , of confusion and misery , Hos. 4.15 . & 5.8 . & 10.5 . The people had a good conceit of the Holiness of Bethel , where God appeared to Iacob , this made Ieroboam to set up a Calf there . This place formerly was called Luz , but upon Gods extraordinary appearing to Iacob there , when hee fled from his brother Esau , he changed the name , and called it Bethel , the house of God. 3 Gilgal was the key of Canaan , situate between Iordan and Iericho , this place was famous for sundry services there performed to God , there was the Tabernacle , and there Sacrifices were offered unto God. But now it became degenerate and infamous , insomuch that the Lord complains , Hos. 9.15 . All their wickedness is in Gilgal , that was the common sink and sewer where all their Idolatry met , and therefore the Lord forbids his People to goe to Gilgal , that they might not be tainted with the Idolatry of the place . Those Idolatrous Israelites , thought it not sufficient to worship the Golden Calves at Dan and Bethel , but they would worship Baal , and other Idols , at Gilgal too ; so dangerous it is to give way to superstition and false-worship , there is no end nor measure with such persons ; they adde Sin to sin , and Idolatry to Idolatry , till they come to ruine . Multiply * transgressions , rebellions , prevarications , by your frequent Sacrifices , q. d. Goe on still and persevere in your perverse , malicious practises , adding sin to sin , and one provocation to another , that all the world may see your madness , and the justness of Gods Judgements on you . Bring your Sacrifices every morning , ; for so the * Law enjoyned them to offer a Lambe without blemish in Sacrifice every morning , and another at evening , Exod. 29.39 . Numb . 28.3 , 4. under the Morning Sacrifice is included also the Evening Sacrifice , but the Prophet expresseth only the Morning Sacrifice to note their diligence , and great pains which they took in observing these external Rites , they were at it as duly as the morning came . And your Tithes after three years ; or , in the third year . In the letter of the text it is after three dayes ; it is an usual Hebraism to put dayes for years , as Gen. 24.1 . Numb . 9.22 . Levit. 25.29 . 1 Sam. 27.7 . some understand it of their three solemn feasts appointed to be observed every year by the Law , viz. the Passeover , Pentecost , and feast of Tabernacles ; in which none might appear empty-handed , but certain kind of Tithes were then to be spent , Exod. 23.14 , 15 , 16 , 17. Levit. 23. Deut. 16. but the most genuine sense is that which alludes to the Law , Deut. 14 , 28 , 29. & 26.12 . for the right understanding of this Law , we must know that there was a threefold Tithe paid by the Jewes , the first were the yearly Tithes given to the Levites ; a second Tithe was set apart by the Owners for their journies , sacrifices , and feastings at Ierusalem thrice in the year , and yet there was a third Tithe laid up in store , which was distributed among the Levites , the poor , the fatherless , and the widow ; and this is the third years Tythe here mentioned . Now these Idolatrous Israelites the better to colour their Hypocrisie , like Apes did seem to imitate this Law , that so they might not be wanting in any external duty of piety or charity . Q. But since these Israelites did what God commanded in the Law , wherein did they fayl ? Ans. 1. They fayled in sacrifizing to Idols , and not to God. 2. In bestowing those Tithes on false Prophets , which were ordained for the maintenance of the true . 3. Though some of them did offer such Sacrifices as were commanded , and that to the true God , yet they fayled in the place , for they should have offered their Sacrifices at Ierusalem , where God had set his Temple ( Deut. 12.5 , 6. ) and they goe to Bethel and Gilgal , where Idols were set up . The sum of all is this , Thus saith the Lord in great indignation against you , O house of Israel , for your provocations , since yee obstinately refuse to hearken to me , and my Prophets , Goe too , proceed in your Idolatry , and since you are so besotted by Sathan , and his Agents , as to worship Calves instead of mee , goe on , and take your fill , glut selves with sin , and fil up the measure of your iniquity , that wrath may come upon you to the uttermost , and since you refuse to goe to Ierusalem and Worship mee , goe to Beth-aven and worship Devils . Goe on also in your Hipocrisie ; and the Worship which I have appointed to my People , that doe yee imitate , bring your Morning Sacrifices which are due to me , and offer them to your Idols ; and that which the Law required of you , for the maintenance of my Levites and the Poor , viz. to lay aside the Tithes of every third year for pious and charitable uses ; doe yee give that also to your Idols . Goe on also and Hypocritically imitate my people in Sacrifices of Thanksgiving , and Free-offerings , for in these external Ceremonies , yee delight , more than in internal obedience . OBSERVATIONS . 1 Ironical and Sarcastical , taunting biting speeches may lawfully be used as occasion requires against wicked men . Those Stoical stocks the Quakers are against all laughter , and against all ingenious Ironies and Sarcastical speeches , as if they favoured of the flesh , when it is clear from many places of Scripture that they may lawfully be used ; for , 1. We finde that God himself used them , Gen. 3.22 . The man is become like one of us ; i. e. see how unlike to us he is become . So Iudg. 10.14 . Goe cry to the gods which yee have chosen ; i. e. let your Idols help you if they can in your distress . So Isa. 8.9 , 10. & 47.12 . Ezek. 28.3 , 4 , 5. 2. Christ used them , Matth. 23.32 . & 26.45 . 3. The Prophets used them . Thus Elijah derided the worshippers of Baal , 1 King. 18.27 . and Micajah to Ahab , 1 King. 22.15 . and Iob 12.2 . & 26.2 , 3. and Solomon to the young man , Eccles. 11. 9 and the Church to her enemies , Lam. 4.21 . Rejoyce O Edom and be merry ; but know that thy feasting shall be turned into fasting , and thy mirth into mourning . So Ier. 22.20 . & 46 9 , 11. & 51.8 . 11. Zech. 11.13 . Paul used them , 1 Cor. 4.8.10 . & 2 Cor. 11.19 . & 2.12 , 13. yea the Scripture affords many Sarcamus , which are biting taunts , they are somewhat like an Irony , but that they are somewhat more bitter ; as Gen. 37.19 . Exod. 14.11 . Nahum . 3.14 . 2 Obs. Wee must shun those places where Idolatry is set up . Israel must not once goe to Bethel , and Gilgal , where Idols are , Hos. 4.15 . Amos 5.5 . what Solomon sayes of the Corporal Harlot , may fitly be applied to the Spiritual one , Prov. 5.8 . Remove thy way farre from her , come not nigh the door of her house . As we shun Pest-houses , so should we shun those infectious places . Such as partake with the wicked in their sins , shall share with them in their plagues , Revel . 18.4 . not only Corah , Dathan , and Abiram , but their followers also perisht with them , Numb . 16. It is dangerous for men to hear Quakers and Seducers , for by your example you doe not only incourage others so to doe , but you make your selves accessary to their sin and punishment ; what Solomon saies of all the wicked in general , holds true in this particular ( Prov. 4.14 , 15. ) we should take heed of going in the way of evil men , avoyd it , pass not by it , turn from it , and pass away . See how the Holy Ghost useth variety of expressions to the same purpose and all to make the matter sink deeper into our hearts . 3 Obs. Idolatry and Sin debase places . Bethel and Gilgal formerly famous for the Worship of God , yet now become infamous for Idolatry , Gods people must not once come there . As sin debaseth persons , and makes them that they can never excel ( Gen. 49.4 . ) so it debaseth places too , and turns Bethel , the House of God , into Beth-aven , the house of vanity and iniquity , Hos. 4.15 . what Michal said of David falsly , Thou hast made thy self vile , ( 2 Sam. 6.20 . ) that is most true of all Sinners , they make themselves , and the places where they live , vile and contemptible . 4 Obs. There is no inherent holiness in places ; if there had , Bethel had not been Beth-aven , nor Rome become an Harlor . Places are not holy per se & simpliciter , but only propter usum , by reason of the praying , preaching , and dispensing of the holy Sacraments there . The place doth not commend the Prayers , but the sincere affection of him that prayeth ; neither doth the place sanctifie the Prayers , but the Prayers the place ; Churches are made of Wood and Stone , and so are uncapable of Holiness ; Christ came to redeem and sanctifie Souls , not seats . The Legal , Ceremonial , Typical Holiness of places is by the coming of Christ abolished , now , the substance is come , and the shadows are gone ; in Gospel times there is no difference of places in respect of Holiness . God will now be VVorshipped in every place , Mal. 1.11 . Ioh. 4.23 . 1 Tim. 2.8 . the Field and the House are now as holy as the Church , yea Paul and Silas pray in Prison and are heard , Acts 16.25 . so that Churches in themselves are no more holy than other places ; but it is the Ordinances of God , and the Assembly of Gods People met there , to celebrate those Ordinances , which for that present make it more holy , and more to be esteemed by us than all other places , or peeces of ground whatsoever , Psal. 84.10 . and therefore they should be kept sweet and decent , though not pompous and gaudy . The Heathen Poet could say , It is vanity to have gold in Temples . Here then is the difference between us and the Papists , they make Churches to be holy per se , in respect of the ground and building , but we in respect of the end and holy use for which they serve , viz. for the Service of God , and the Assemblies of his People ; but the exercises of Religion being ended , and the Congregation dissolved , there is no more inherent Holiness rem●ining in it , more than in another place . 5 Obs. It is a great provocation to set up Idols there , where wee have received signal mercies . God had done great things for his people at Bethel , it was the place where hee appeared to his people ; and Gilgal was very * famous for many Mercies , at Gilgal they were Circumcised , there God rolled away the reproach of Aegypt from them , there they had the Passeover , and there was Sacrificing , &c. now to multiply transgressions at Gilgal , and to have all their villany acted there ( Hos. 9.15 . ) must needs be a great aggravation of their sin , and hasten wrath . To sin against signal Mercies doth double the sin . It is said of the Israelites , that they provoked him at the Sea , even at the red Sea ( Psal. 106.7 . ) where God shewed them a remarkable Mercy , in leading them safely thorow the Sea , and drowning their cruel enemies , yet there they provoked him , at the Sea , even at the red Sea ; it is spoken Emphatically , even at that Sea which God had carried them safely thorow . Thus they made a Calfe in Horeb ( Psal. 106.19 . ) where the Lord appeared unto them , gave them his Law , and Made a Covenant with them , yet here they provoked him to wrath to their own destruction , Deut. 9.8 . it greatly aggravates sin when it is committed in a Canaan , and in a Land of Righteousness to deal unjustly , Isa. 26.10 . Wee of this Land have received many signal Mercies , if wee goe on to abuse them , as wee have done of late years , what can we expect but signal judgements . 6 Obs. Wicked men grow worse and worse ; They fall away more and more , they doe not only sin , but they multiply sin ; they think it not sufficient to worship the golden Calves at Dan and Bethel , but they must to Gilgal also , and there VVorship Baal , which was the vilest and highest Idolatry , for those that worshiped the Calves , worshiped God , but in a false way , but those utterly forsook the true God to worship Baal , whom they made their God , as appears by that of Elijah , If Baal be a god , implying that they esteemed him so . When wicked men begin to fall they know not where they shall rest , they have no foundation , but run from error to error , till at last they end in Atheism . ( But of this at large elsewhere . ) Evil men and deceivers grow worse and worse , though they be wearied in their wicked wayes yet they will goe on , Ierem. 9.3.5 . they are in this like the lewd VVoman , Lassata , non satiatia ; they never come to their Maximum quod sic , in sinful wayes , Prov. 23. ult . Sin and Error is endless , it knowes not when , nor where to stop , Hos. 10 1. & 13.2 . Ahaz that at first burnt Incense to Idols , at last burnt his Children to them , 2 Chron. 28.3 . Error minimus in principio , fit maximus in fine , The cloud that at first shewes but like a mans hand , may suddenly over-spread the whole Heavens . 7 Obs. Good intentions are no warrant for evil actions ; Ieroboam pretended well when hee set up the golden Calves at Dan and Bethel , saying , Behold thy Gods , O Israel , which brought thee out of the Land of Aegypt ( 1 King. 12.28 . ) his meaning was not to cast off the true God , but to set him forth by some visible resemblance , thinking that this might bee as good a way of Religion , as the Ark and Cherubims at Ierusalem ; but the Lord tells them , that since they had set up a worship of their own inventing , hee abhorred both them and their services , ( Amos 5.21 , 22. ) and calls it a worshipping of Devils , 2 Chron. 11.15 . Thus Aaron and the Israelites pretended well when they set up the golden Calf , Exod. 32.4 , 5. Micah and his Mother had a good meaning when they erected the Ephod , and Teraphim for the service of the true God , Iudg. 17.3.13 . Paul had a good meaning when hee persecuted the Saints , Acts 26.9 . yea and many that kill them think they doe God good service , Ioh. 16.2 , 3. Uzzah it is conceived was a good man , and out of a good intent would have kept the Ark from falling , yet for medling with that which belonged to the Priests , God smote him dead , 2 Sam. 6.6 , 7. Those gifted men amongst us that presume to Preach without a Call , no doubt but many of them have good intentions , and think they doe God good service , but because they have no command nor commission from God so to doe , it is an abomination to him , and he will one day ask them , Who required this at your hands ? Saul out of a good intent ; viz. that hee might sacrifice , spared the fat Cattel ; and Gideon made an Ephod for Gods Worship , which God had not commanded , but this ruined both them and their Families , Iudg. 8.27 . 1 Sam. 15.21 . Nadab and Abihu had no evil intent in offering strange Fire , yet were smitten dead for their pains , Levit. 10.2 , 3. So the Papists , and the worst of men have their good meanings , which at last brings them to evil ends . It cannot excuse their evil dealing with God and his people . What Sin so vile that is not covered with the vayl of a good meaning ? How many wayes are there which seeme good in mens owne eyes , yet the issues thereof are the wayes of death , Prov. 14.12 . we may not therefore doe every man what seemeth good in his own eyes , but what is good in Gods eyes , Deut. 12.8 . Those things which in themselves are evil , may not for any good ends , or plausible intentions be practised . None may doe evil that good may come thereof , Rom. 3.8 . wee must have a command from God for what we doe , else our own● good minds and meanings will doe us no good ; yea this would open a gap to all manner of villanies ; the Murderer , the Drunkard , the Traytor , &c. * they all pretend they have good meanings in what they doe ; but such vain conceits and crooked Rules of multitudes , custom , good meaning , &c. hath brought thousands to destruction ; we must to the Law , and to the Testimony , and walk according to that rule if ever wee expect peace , Gal. 6.16 . 8 Obs. In the Worship of God we must keep close to the Rule , for matter , manner , time , and place ; Israel failed here in these particulars , and therefore God rooted them up . 1 They changed the place of Gods Worship , 1 King , 12.29.2 . The time , vers . 32.3 . The manner , vers ▪ 28.4 . The Priests , vers . 31 , 33. and this ruined them , 1 King. 13.33 , 34. it is not the Traditions of men , or Customes of Fore-fathers , Antiquity , or Succession that is our rule ; the Israelites here might have pleaded Prescription for their Idolatry for above two hundred years , all their twenty Kings successively were Idolatrous from first to last , and the people generally followed them , yet this did not make their practice good ; all will-worship is vain worship , Mat. 15.9 . it is a Sin equalized to Murder , Levit. 17.3 , 4. it is called here transgressing , and multiplying transgressions in Gilgal . In Gods Worship we must doe nothing without the warrant of his VVord , Numb . 15.39 . Deut. 12.8.11.13 , 14. ult . Ezek. 20.19 . Mat. 28.20 . Col. 2. ult . his VVorship must bee simple and pure , agreeable to his own will , not ours . The Head of the Sacrifice was to be cast away , implying , that in matters Divine and heavenly , we must cast away our own fancies and devices , keeping close to Gods VVord , as Moses and Gods people did , Exod. 39.2.5.7.21.26.29.32 . 42 , 43. 9 Obs. Religious duties must be our daily task . VVe must not bring our Sacrifices once a month , or once a year , but as the Lord renewes his Mercies every morning , so must we renew our sacrifices of Prayer and Praises ( Exod. 29.38 , 39. Numb . 28.3 , 4. ) our daily wants , our daily dangers , our daily temptations , call upon us for daily Prayer ; such constant Customers shall be sooner and better served , than such as are strangers to those duties . David was a constant Trader in Prayer Morning and Evening , and see what follows ? Thou shal hear me , Psalm 55.17 . As the Priest was every morning to renew the Fire on the Altar , and to lay thereon the Morning Sacrifice , so should we when we awake bee still with God , Psal. 139.18 . all things are blest unto us by Prayer ; As the Ark when it came to the house of Obed-Edom it brought a blessing with it ; so when duties are set up in their power , there God comes and blesseth his people , we should therefore dedicate our houses to God by Prayer as David did , Psal. 30. title , and 2 Sam. 6.20 . It was an high commendation of Aurelian the Emperours Family , that is was refertabon s , & Ecclesia Dei , it was full of good people , and was a little Church . So were the houses of the faithful in the Primitive times , hence we read so oft , To the Church in thy house , Rom. 16.5 . 1 Cor. 16.19 . Col. 4.15 . Philemon 2. the words will bear a double construction . 1. It implies , that the people of God met in those houses to hear his VVord preached , to celebrate the Sacraments , and Pray ; for publick places were not then allowed them . 2. Or else it notes unto us that their private Families were now so piously ordered , and religiously instructed , that they seemed to be little Churches rather than ordinary houses , because of the Praying , Reading of Gods Word , singing of Psalmes , and other religious Exercises that were practised there . So Ioshua resolved , that hee and his house would serve the Lord , Iosh. 24.15 . Religion makes the best Families , it breeds the best Children , and makes the most obedient Subjects , and Servants , as wee see in Abrahams Family . Sad is the condition then of those Christians that take no care of their Families , but let Luxury , Riot , and disorder debase them ; such houses may better bee called Taverns , or Tap-houses , rather than Churches of God. That daily duties ought to be performed in Families , see Mr. Rob. Boultons Direct . for Walking , p. 244.249 . Fenners Catechism , p. 76. Cobbet on Prayer , p. 88. Ier. Dyke his Epistle Dedicatory to Philemon . Ambrose his Medita . p. 199 , &c. Mr. Philip Goodwin his Family Duties . 10 Obs. It is not sufficient that we be religious towards God , but we must also be righteous and merciful towards men . It is not enough that we bring our Sacrifices to him every morning , but we must also bring our Tithes to maintain his Messengers , and to succour the poor , the fatherless , and the widow . Many will seeme religious-towards God , yet are unrighteous towards men ; and others there are that wil seem righteous towards men , and yet are irreligious towards God ; both these miscarry and come short of Heaven , the one for his religious unrighteousness , and the other for his righteous-irreligiousness ; the one for his Hipocrisie , the other for his meer Morality and civility . God hates Holiness when it is not joyned with righteousness . He hath redeemed us , that we might serve him in holiness and righteousness ; not in holiness or righteousness , the Holy Ghost hath joyned them , and we may not separate them , Luk. 1.75 . 2 Pet. 1.6 , 7. Psa. 15.2 . Tit. 2.12 . we must practise equity as well as piety , remembring that * unrighteousness is an abomination as well as ungodliness . Ministers have a right to their maintenance both in foro poli , & in foro soli , both by Gods Law , and mans Law ( as I have elsewhere proved at large ) and he that robs them , robs not men , but God. 2 For Mercy to the Poor , there is scarce any Duty more pressed upon us in the Scripture , with precepts and presidents , ( Dan. 15.7.10 . Luke 6.36 . ) What promises and rewards are made to the merciful ? and what heavie curses are denounced against the unmerciful and cruel man ? Hee shall have judgement without mercy that shewes no mercy , Iam. 2.13 . as he stops his ears at the cry of the poor , he also shall cry , and shall not be heard , Prov. 21.13 . Dives that shewed no mercy to Lazarus , at last had none himself ; and if they be accounted Murderers who doe not releeve the poor , what are those that oppress them , and grind their faces ? the Lord hath a quarrel and controversie with such as shew no mercy , Hos. 4.1 . Amos 2.6 , 7. such penuriousness is the way to Poverty , Prov. 11.24 . There is that spares more than is meet , and it tends to poverty . The way to increase Corn is not to keep it in the Bag , but to sow it . The curse of the Poor lights upon the cruel , ( Prov. 28.27 . ) and brings a curse upon their Children , ( Psal. 109.12.16 . ) Let none pity his fatherless Children , why so ? because he remembred not to shew mercy to the poor . Let Sodomites be cruel and merciless ( Ezek. 16.49 . ) and Heathens that know not God ( Romans 1.30 . ) but let us that are Christians resemble Christ our Head , and be merciful as he is merciful , who went up and down doing good , to the souls and bodies of men , and whose usual saying was , It is a more blessed thing to give than to receive , Acts 20.35 . Hee was even compounded of love and compassion , and became poor , that wee thorow his poverty might bee made rich , 2 Cor. 8.9 . To incourage you to a merciful frame of spirit , in a time when mercy is almost fled out of the world , take these following Consideratins . 1 By this we shall evidence our Election and Sanctification , Col. 3.12 . Put on as the elect of God , holy and beloved , bowels of mercies ; Doe not only give an Almes , but give it with a compassionate heart , and render affection ; this will make us like the elect children of God , who are all in their generation liberal , bountiful men , according to their several abilities , they are such as devise liberal things , Isay. 32.8 . Job was eyes to the blind , and feet to the lame , Job 29. he never did eate his morsel alone , Iob 31.20 . David describing the godly man , makes this one Character of him , that he is gracious , full of compassion , disperseth to the poor , shewes favour , and sends , Psal. 112.4.5.9 . Paul how oft doth he command , and commend such as did administer to the necessities of the poor Saints ? Dorcas cloathed the poor with those garments which she made of her own cost in her life time ; Zacheus when he was converted , gave the one half of his goods to the poor , Luke 19.8 . it is not I will give at my decease , when I can keep them no longer , but it is in presenti , I doe give . 2. Not of another mans goods , but of mine own . 3. Not to the rich , but to the poor . 4. Not a penny , but the one half of my goods , do I give to the poor . See how grace enlargeth the heart , and looseneth it from earthly things ; yea I have read of the Turks , that once a year the Bashaws and great men have their whole estates cast up by their Stewards , and they give the tenth part yearly to charitable uses ; if this be true , how will these Infidels rise in Judgement against most Christians . 2 Consider that it is a service and sacrifice well pleasing unto God , Phil. 4.18 . Heb. 13.16 . Hence it is that the Lord so oft calls for it , and in some cases , prefers Mercy before Sacrifice , Hos. 6.6 . Learning and Valour may make a man admired , but it is humility and bounty that makes us best beloved . 3 This will make us like unto God , then are we men after his own heart , when we are merciful as our heavenly Father is merciful , and good as he is good ; not by way of Equality , but by way of Analogy and similitude , according to our degree and measure , Mat. 5.45 . now the more like unto God we are , the more he loves us , for similitude is the ground of love . 4 Hereby wee bring must glory to God , Ioh. 15.8 . As hee that oppresseth the poor , despiseth him that made him ; so hee that pittieth the poor , honours him that made him , for God takes the kindness done to them as done to himself , He that gives to the poor lends to the Lord. 5 It is one chief end why the Lord gives us riches , viz. that wee might be his Almoners to succour the poor ; he could feed them and cloath them without our help , but he hath ordained that there shall be Poor always with us , to try our bounty , love , and pitty , and to manifest it unto the world , Ioh. 12.8 . it is Gods Corn and Wine that we enjoy , it is his blessing and free bounty that hath made us rich , when others are poor ; all that we have comes from him : and it is of his own that we give unto him , 1 Chron. 29.14 , 16. if hee have given us pounds , we may well give pence by way of thankfulness to his poor afflicted ones ; else , he that hath raised us can as easily ruine us , and strip us naked as in the day that wee were born . Let us put our selves in the poor mans case , if we our selves were poor and in distress , wee would think it the rich mans duty to succour us . As yee would have others should doe to you , so doe you to them ; for with what measure you mete to others , it shall be meted to you again . 6 All Profession , Duties , Gifts , and Graces , without this are but counterfeit . Hence St. Iames placeth all religion as it were in this duty of Mercy , Iam. 1. ult . not that this is the life or form of other Graces ( as Papists vainly ) but it is a sign and evidence of the truth of other graces , even as breathing and acting is a sign of living . He that saith he hath all Gifts , and yet hath not Love , is but as sounding Brass , or a tinckling Cymbal , a meer noyse and nothing else , 1 Cor. 13.1 . hence Christ commands us rather to sell what we have and give to the poor , than be wanting to our selves or others in this duty , Luk. 12.33 . so did Barnabas , that Son of consolation , when the Church wanted , he sold his Land to succour it ( Acts 4.36 , 37. ) not that we are bound alwayes to sell our Land for pious uses , but if the Church of God should come to that distress , that either we must succour it , or else it will sink , then is a time to part with all . As Lot would have parted with his Daughters to save his Guests ; so should wee part with our estate to save Gods people from perishing ; and if Drunkards to satisfie their lust , will sell their Lands in the Devils service , much more should we to glorifie God , part with our Land and estate to glorifie God the giver of them . 7 It shall be fully rewarded . God hath a Book of remembrance , wherein he registers all we doe for him and his , Acts 10 5. Heb. 6.10 . even to a cup of cold water , all shall bee rewarded , Matth. 10. ult . Hee cannot bee a loser who hath made God his Debtor , Hee that giveth to the poor lends to the Lord , and that which he hath given he will pay him again , Prov. 19.17 . Hee is the best Pay-master , none more able , none more willing to recompence any service that is done for him , or his . 1 He shall have Temporal rewards , Prov. 11.24 . There is that scattereth and is more increased , and he that watereth others , shall be watered himself . This is the best means to preserve our estate , Isa. 32.8 . The liberal man deviseth liberal things , and by it he is establisht . He that honours the Lord with his riches , shall have his Barns filled with plenty , Prov. 3.9 , 10. Mercy and Truth shall be to them , Prov. 14.22 . God will bless his Trade and Calling , Deut. 15.10 . and make his little , increase unto a thousand . Charity is the best Policy , for by helping others we benefit our selves , Iob 29.13 . As the Poor had Iobs Almes , so he had the benefit of their Prayers , and fared the better for them . That which is well laid out , is best laid up ; a diligent hand , and a distributive heart make a man truly rich , such giving is getting , such bounty is the way to plenty , and a godly liberality is a prevention of poverty ; he that gives to the Poor hath Gods promise ( which is sure pay ) that he shall not want , Prov. 28.27 . Give and it shall be given to you again , good measure , pressed down , shaken together , running over ( Luke 6.38 . ) see what a heap of expressions the Holy Ghost here useth , to assure us of a full reward of all our labour of love . He saith not barely , * Give , and it shall be given you ; but 1. You shall have good measure , i. e. just measure according to your gift , given to you again . 2. You shall have it pressed down , light things wee use to press down to make good measure . 3. Yet more , shaken together ; as Corn that goes closer together by shaking . 4. This is not all , for as if all that he had spoken had not been sufficient , he adds , you shall have it running over . Now , a measure will run over as long as you poor ; there is no stint , no bounds to that gift , which shall be given running over . A Vessel will run over continually , pour as long as you will. 5. Yet more , all this shall be given you into your bosome ; that is , you shall be made sensible of the sweetness , and experimentally find the goodness and greatness of your reward . This work is wages , and like Sampsons Lion , it carries Hony in the belly of it ; it is no spending , but lending ; no laying out , but a * laying up of treasure in Heaven , above the reach of Theeves and Pyrats , Math. 6.19 . Men are all for gain , why this is the best gain : by parting with Temporals to get Eternals , Luke 16.9 . Hence the Apostle calls the Macedonians Almes by the name of Fruit , Rom. 15.28 . Phil. 4.17 . I desire not a gift , but I desire fruit that may further your account . Wee pleasure not the poor so much by our giving , as we profit our selves by their receiving . Hence in Italy their ordinary form of Begging is , Fate ben pro voi , Doe good for your own sakes . Christ that fed five thousand , could also have fed himself and his followers without any help ; but hee would be releeved by others , that so their faith and love might be made more apparent and resplendent to the world , Luke 8.2 , 3. Ioh. 4.7 . 2 Thou shalt be blest in thy Body with health , or if sickness doe surprize thee ( as all things come alike to all ) yet God will make thy bed in thy sickness , and comfort thee upon thy bed of languishing , Psal. 42.2 , 3. 3 In thy Name , Hezekiah and his kindnesses are commended to posterity , 2 Chron. 32.32 . Phebe and Onesiphorus are commended on this account : such are an ornament to their Profession , and amiable in the eyes of all , Rom. 5.7 . for a righteous man one would scarcely dye , but for a good man one would even dare to dye . A Man of a severe innocency is hated , rather than loved , but a good and bountiful man wins so upon the hearts of men that they would even dye for him ; scarcely will a man dye for a righteous man , who is only fair and just in his dealings , but for a good man , that hath been mercifull and pittiful to others , and hath done much good in his life , some may venture their lives for him . 4 In thy Posterity , such as have shewed mercy to others , God will raise up some that shall be mercifull to theirs . Hence Cyprian was wont to say , The more children the more charity should be used ; for as Wells by drawing , spring more freely , so our substance increaseth by bounty , and is blest to our posterity . 5 Blest in Soul , we shall have light in darkness , peace in trouble , audience in Prayer , &c. Isa. 58.7 , 8.10 , 11. if thou deal thy bread to the hungry , &c. then shalt thou call , and the Lord shall answer thee ; and though we be sick and silent , yet works of mercy cry aloud in Gods eares for us , they have a vertual and vital , though not a vocal call , Iob 31.20 . The very loyns of the poor shall bless us , even when we are sleeping in our beds , yet then are they pleading for us . Hereby wee evidence our election , and lay up a good foundation for the time to come ; though Christ alone be the foundation fundamental , yet good works may be a foundation evidential , 1 Tim. 6.19 . 1 Ioh. 3.14 . Obadiah proved that hee truly feared God , because he hid the persecuted Prophets of God , and fed them in a time of danger . 6 Thou shalt be eternally blessed , Psal. 41.1 . Prov. 14.21 . Mat. 5.7 . & 25.34 , 35. it is the way to the Kingdom , though not the meritorious cause of reigning there . This will help to loosen our affections from the earth , wee must shortly part with all these things below , now our parting with them before hand to pious uses , will make our last parting with them more easie to us , as the Apostle said , I dye daily ; his daily trials were as so many petty deaths unto him : so our daily giving will make us daily see the vanity of these things , and make our affections dye to them . The way to Heaven , it is an high , hard , long way , it is up-hill , and wee had need to unburden our selves of this thick clay . When one asked a good man why he gave away his money so freely , his answer was , Ut levius ascenderem scalum Iacobi . Thus we see there is no loss in Works of Mercy , as the unmerciful , unbeleeving world imagineth , for one penny we give we shall have that as will be equivalent to many . Hence bounty to the Poor is called sowing of seed , 2 Cor. 9.10 . the Husband-man for one Seed that he sowes hath twenty , thirty , forty , &c. or more , again . 2 Though the Seed be hidden with Clods for the present , and seeme to dye , yet at last it ariseth again with great increase to the Sower , ( Eccles. 11.1 , 2. ) 3 As men sow so shall they reap , if they sow sparingly they shall reap sparingly , if liberally they shall reap liberally . 4 The Husband-man doth not sow all his Seed in one place , but some here , some there ; so wee must disperse our charity , and give a portion to seven , and also unto eight . 5 The only way to preserve our Corn is to sow it , for if it be kept in our Barns , and Garners , it rots and perisheth ; but if it be cast into a fit ground it multiplies . Riches are lost by keeping , and kept by spending on the poor ; and if Idolaters will lavish gold out of the Bagge , and spend their choysest treasures on Idols and Images , and if the Israelites could part with their Gold and Ear-rings , to an Idol that could not help them , nor thank them ( Exod. 32.3 . ) then surely we should spend freely on the living Images of Christ , especially since they can help us by their Prayers , and glorifie God in the use of that we give them ; Let us therefore abound in this work of the Lord , for as much as wee know our labour is not in vain in the Lord. How abundantly was the Shunamites kindness to the Prophet Elisha recompensed ? 1. By the gift of a Son after long barrenness . 2. By restoring her Son to life again ( 2 King. 4.16 . ) 3. By fore-warning her of a famine approaching ( 2 King. 8.1.4 . ) 4. By directing her to the King , in such a season that she recovered her Land ; so good it is to have an interest in the Prayers , and affections of Gods Messengers . This Duty though excellent , yet meets with much opposition ; though it be well-pleasing to God , yet it is unpleasant to most men ; which hath made them invent so many shifts and excuses to save their purses . As , 1 Obj. I have a Family , a Wife , Children , Servants , and Kindred to provide for , &c. Answ. 1. Wicked men are called absurd , unreasonable men ( 2 Thes. 3.2 . ) and not without reason , for see what illogical Logick they here produce ; because men have Families to provide for , therefore they cannot , or rather , they will not do good to any other . We read of many that had great Families , and yet were very merciful men , as Abraham , Iob , David . The Macedonians had Families to provide for , yet they releeved others beyond their ability ( 2 Cor. 8.3 . ) though they had but little themselves , yet out of that little they were willing to give somewhat . I have read of one Mistris Owen of Islington that had two and twenty Children , yet in her life-time shee built an Hospital , and gave fifty pound per annum to it ; she built a Free-School , and gave a good stipend to it , and gave two thousand and five hundred pounds to other pious uses . The Lord Harrington had but one thousand pound per annum ( which was but a mean estate to maintain a Lord and his followers ) yet out of that hee spared one hundred pound per annum for pious uses . 2 By discreet giving , you provide Gods blessing for your Children , which is the best portion , Psal. 112.2 , 3 , 5.6 . as you have succoured others , so God will raise up some to succour yours ; David speaking of his own experience , tells us , that he never saw the righteous forsaken , nor his seed beging their bread , Psal. 37.25 . such giving is no hindrance to us or ours , but brings a blessing on what we have . Hence the Lord commands his people , to leave some gleanings for the fatherless and the widow ; Why so ? That God may bless thee in the work of thy hands , Deut. 24.19 , 20. all thy carking and caring is but lost , if God give not his blessing ; many have scraped abundance of pelf together for a prodigal Heir , that hath in a trice consumed all . Men know not who shall bee their Heirs , the riches of the wicked are laid up for the just , yea many times a mans enemies have been his heirs . 3 Many are single , and have no Families to provide for , and yet are as hide-bound to any pious uses as any others ; and therefore this is but a meer pretence and fig-leaf to hide their miserable mindes withall . 2 Obj. I have nothing to give but what I get by my labour ? Ans. The Apostle expresly commands such to give , Ephes. 4.28 . Hast but a farthing ? give that ; the poor Widow that had but two mites , which make a farthing , is commended by him , who looks not so much at the gift , as at the good will of the giver , Mark 12.41 , 42 , 43. if we have but an handful of Meal , and a little Oyl , yet Gods Elijahs must be releeved with it , 1 King. 17.12 . All that doe not receive should give , the Servant , the Day-laborour , the Artificer , &c. should spare somewhat for the poor , the Servant that hath none to maintain but himself , may better spare somewhat for the poor than many House-keepers . 2 If God have not given thee ability to doe good , yet if thou hadst means wouldst thou bee liberal ? why then know , that if there be in thee a willing mind , God will accept of the will for the deed , and of the Affection , where there is no ability for present Action ; and if thou hast nothing else , yet Da lachrymalam , give a tear . 3 Obj. 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. Wee pitty the Poor , and love them , we never took any thing from them ? Ans. Dives who is now in Hell did not rob Lazarus , but because hee did not releeve him he was damned ; so those reprobates , Mat. 25 42 , 43. 2 Many doe hate the Poor , and tyrannize over them , and if there be so much love in their hearts , how comes so little to appear in their lives . He that hath a loving heart will have a bountiful hand , for love is bountiful , 1 Cor. 13.4 . it is in vain to boast of love unless we shew it in our works , Iam. 2.16 . 1 Ioh. 3.17 , 18. Now did men but consider who it is that askes , and what an honour it is to be his Almoners , and what profit comes by so doing , they would never excuse themselves as they doe , from this eminent duty . We therefore that are the Ministers of Christ , observing the backwardness of our people to this necessary duty , should get the words of the wise , which are as Goads to rouse men out of their security ; neither is it sufficient that wee only preach and press the duty , but we must ( in our spheres and places ) see that those precepts be put in practice according to the mind of Christ ; the Deacons and Collectors must gather it , yet the Minister by counsel and advice should see to the right distributing of it . Hence the Apostles call upon Paul to remember the poor , which thing ( saith he ) I was diligent to doe , Gal. 2.10 neither is it sufficient that wee direct our people , but by our Practice also we must lead them the way ; so did Paul , himself did minister to the Saints at Ierusalem , ( Rom. 15.25.28 . ) he doth not put off the duty to others , but himself leads them the way . People look more what wee doe , than what we say . Then we may preach and press it with more zeal and confidence on others , when we our selves doe goe before them in the duty , else they will quickly upbraid us , with a Thou that teachest another to be merciful , art thou unmerciful ? Hence the best of men only have been the greatest pressors and promoters of this duty . How oft doth Solomon the wisest of men , by Precepts and Promises quicken us to this duty , Prov. 11.24 . & 19.17 . & 22.9 . & 28.27 . Eccles. 11.1 , 2. and Christ himself , a greater than Solomon , did both by Precepts , Promises , and Practice , incite his Disciples to this duty , Matth. 5.7.42 . & 19.25 . & 25.34 , 35. Luke 11.42 . & 12.33 . Acts 20.35 . How oft did Paul press this duty upon the People in all his Epistles , 1 Cor. 16.1 , 2. & 2.8.7 . & 9.5 . Heb. 6.10 & 13.16 . ? and gives a strict charge to Timothy ( 1 Tim. 6.17 , 18. ) that he charge those that are rich , to be rich in good works . And the ancient Fathers the better to excite their people to works of Mercy , have written whole Books in the praise of it . But since God looks more at the manner than matter of our duties , and loves Adverbs ( as Austin hath it ) better than Adjectives , hee lookes not so much quam bonum , how good the thing is , as quam bene , how well we doe it . I shall therefore give some directions for the right performance of it ; for , Modus rei cadit sub praecepto , God hath prescribed the manner , as well as the matter of our duties , according to that old saying , Est modus in dando , quid , cur , cui , quomodo , quando . Now he that will give Rightly , must Give 1 Beleevingly . 2 Cheerfully . 3 Righteously . 4 Sincerely . 5 Speedily . 6 Sensibly . 7 Largely . 8 Discreetly . 9 Constantly . 1 VVe must give beleevingly , for without faith it is impossible to please God ; our persons must please before our performances can be acceptable , God had first respect to Abel , and then to his Offering : A wicked man may give an Almes , and doe an act which is materially good , but as it comes from him who is in rebellion against God , it is odious to him ; for the sacrifices of the wicked are an abomination to the Lord. To make an action Morally good , three circumstances must concur . 1. The man must be Righteous , he must have both an imputed and imparted Righteousness . 2. He must doe righteous things . 3. He must doe them righteously . Hee must be a Beleever , that will be a right Almes-giver , for it is not the Almes of every one , but of a * beleeving Abraham , Iob , Zacheus , Barnabas , &c. that is pleasing unto God. 2. Get faith to beleeve the Promises . God hath made many precious Promises to the merciful , it is meer unbelief that makes men question the truth of them , and this distrusting of God is the very root of all that unmercifulness that is in the world ; if men did but beleeve that for one corn which they sow they should have an hundred , and that if they give rightly to the poor they should never lack , men would not sow so sparingly as they doe ; get faith in the Promises , and this will loosen your hearts from these low enjoyments . Hee is rich who hath interest in the Promises , though hee hath nothing else in the world , for they are virtually every thing , they are better than money in our Purses , or bread in our Cupboards . Shall the Husband-man Plow , and Sow , in hope of a doubtful Crop , and the Merchant venture thorow many dangers at Sea , for uncertain Riches ; and shall not wee venture to give , who are promised a sure reward ? 2 Give cheerfully ; God loves a cheerful giver , hee prefers the willingness of the mind , before the worthiness of the gift , 2 Cor. 8.11 , 12. we must be ready to distribute , willing to communicate Rom. 12.8 . 1 Tim. 6.18 . Free-will-offerings are most pleasing to God. that is the best Honey which flowes from the Comb without crushing , and the best Wine which comes from the Grape with least pressing . We should rejoyce when God calls us to works of Mercy , and honours us so farre as to be his Almoners upon earth ; when men give grudgingly , and unwillingly , and give Panem lapidosum , a bit and a knock , they loose their almes . Unwilling obedience is no obedience , it must not be forced from us by Law , but flow from love , we must not only doe mercy , but love mercy , Micah 6.8 . Love is a bountiful affection , it thinks it can never doe enough for the party beloved ; it is the weight which sets all the wheels of the Soul on going . When David had set his affections on God , then he thinks all the thousands that he gives to be as nothing , 1 Chron. 29.3 . Many give , but it is with much calling upon , and importunity , it should come like water from a Spring , freely and fluently , and it comes like fire from a flint , with much knocking ; it comes from them as if you pluckt a Rib , a Leg , or an Arm from them . They should speak comfortably to the poor , and they give them hard words , and ugly looks , and so marre all . 3 Give Righteously ; as we must love Mercy , so wee must doe justly , Micha 6.8 . we must give of our own goods justly gotten , not by oppression , theft , usury , &c. it must bee Thy bread ( Eccles. 11.1 . ) and not stollen from others by any indirect courses , God hates * robbery for burnt-offerings , Isa. 61.8 . wee may not rob Peter to cloath Paul , but if thou wilt honour the Lord , let it be with thy own riches , Prov. 3.9 . so did Zacheus , the one half of my goods , not of another mans doe I give to the poor , Luke 19.8 . Iob warmes the poor with the fleece of his owne flock , Iob 31.20 . Goods ill gotten call for Restitution , not for distribution . Our Almes must be not only Works of Mercy , but also of * Righteousness . Hence works of mercy are frequently called Righteousness , ( Psal. 112.9 . Prov. 11.18 . Dan. 4.27 . ) not only because it is just and righteous that we should part with some of our wealth to the poor , but also because it must be given of goods rightly gotten , and therefore those cruel men that rack Tenants , and inclose Commons to themselves , that oppress the Poor , and then when they dye build them an Almes house ; that steal the Goose , and then stick down a Feather ; both they and their gifts are an abomination to the Lord. 4 Sincerely ; not for any by or base ends , of Pride , Vain-glory , Merit , or to be seen of men , but singly and sincerely that God may be glorified , Matth. 5.16 . & 6.1 . to 5. it is the end that makes or mars an action , it is this that doth denominate ; let the work be never so good , yet if the end bee Self , all is lost . The Pharisees did much ▪ yet because they sought themselves , and not Gods glory , they lost the true reward . Give secretly , let not thy left hand know what thy right hand doth ; the more we conceal our almes here , the more apparent will they be made at that great Day . Let us take no notice what we have given , how much , how oft , or to whom ; let it content us , that though we forget our good works , yet God doth not , but our Father who sees in secret hee will reward us openly . Let us therefore give in simplicity of spirit , ( Rom. 12.8 . ) without any thoughts of merit , for what wee give is Gods , not ours , it is of his own that we give unto him , 1 Chron. 29.14.16 . Heaven is Christs Purchase , and not ours , Rom. 6. ult . it is a gift , and what more free than gift ? 5 Speedily . A little given in time may doe more good than much given afterwards ; delay is a kind of denial , and therefore we are commanded to be ready to distribute , and if wee can releeve our Brother now , we may not say to him , Goe , and come again to morrow , Prov. 3.28 . we know not what a day may bring forth , many things fall our between the cup and the lip ; the man may be dead , or we may be disabled for giving . Croesus to day , may bee Irus to morrow ; or the man may be put upon some desperate course of stealing , &c. when by seasonable giving we might have prevented his ruine . We should prevent mens sutes with our readiness , and not cause the eyes of the Widow to fayl with waiting , Iob 31.16 . as the Sun communicates its Light freely , and God prevents us with his blessings , often giving us before we ask ( Psal. 21.13 . ) so should we deal with our poor brother . It is irksome to an ingenuous nature to stand craving and begging , and the Gift looseth a great part of its grace when we put off the Suppliant with delayes , such deferring , torments the soul , and makes it sick , Prov. 13.12 . They also that put off giving till they dye , are much to bee blamed , those are men of good wills , but bad deeds ; when they can keep their riches no longer , then they will give somewhat , not out of love to God , but for fear of Hell ; as the Merchant doth cast his Goods into the Sea in a storm , for fear of drowning . 2 How dost thou know whether thou shalt have a heart to give , many that have wanted a hand in their life-time , want hearts when they come to dye , as we see in churlish , hard-hearted Nabal , 1 Sam. 25.37 , 38. It will be our wisdome therefore in our health , and wealth , whilst we have time and opportunity to doe good to all , Prov. 3.27 , 28. Gal. 6.10 . it is good to make our own hands our own Executors , and our own eyes our own Over-seers ; and not leave our substance to be disposed of by those who may sell it , misplace it , and abuse it . 2 Every thing is beautiful in its season , but our life-time is the fittest season for giving , whilst wee are full , and have somewhat to give , and whilst our brother wants . Almes is compared to sowing ( Psal. 112.9 . ) now the Husband man is very careful to observe the fittest season for the Seeding of his ground . He that puts off his works of charity till death , is like the man that puts off his sowing till Harvest-time , when he should reap . 3 It is more pleasing to God , and a more infallible evidence of a strong faith and affiance in him . God loves those best that trust in him most ; now when a man can in his life-time part with his Goods to glorifie God , it is a good sign that he rests only upon Gods Promises and Providence , and not upon Creature-comforts . Let us then imitate the righteous man , who is ever merciful , and lendeth ( Psal. 37.26 . ) a wicked man may be sometimes merciful , or doe an act of mercy , but he is not constant in the duty , but usually puts it off till death ; now as late repentance is seldome true , so Eleemosyna sera est raro vera . To quicken men to doe good in their life-time , I shall set down a notable president in our owne times , of one Mr. Iones a Citizen of London , who in his life-time gave above seven thousand pound amongst his poor Kindred , and fifty pound per annum to a Preacher at Monmouth , where he was born , and caused a house to bee built there with all convenient necessaries fit for a godly Minister . He erected a Free-school there in his life-time , and also built a fair house for the School-master , giving fifty pound yearly to the head School-master , and thirty pound per annum to the Usher for ever . Hee also built an Hospital in the same Town ( 16●0 ) for twenty poor people , allowing every one a Gown yearly , and two shillings six pence weekly , and gave about two thousand pound more to finish the work . By his last Will and Testament hee gave five thousand pound , to be disbursed for the maintenance of a Preacher at Newland in Glocester-shire , and certain poor in that Parish . He gave to the Company of Haberdashers in London , one thousand four hundred pound for the support of the Poor of that company . He left six hundred pound , and a fair house in the City of London , to bee distributed amongst the poor Preachers in England . He gave to the Hospitalls in England five hundred pound . To the poor in Stoade , two hundred pound . To the poor in Hanborough one hundred pound . To the Company of Haberdashers by way of thankfulness for their care taken , and to be taken , in the right managing of these acts of charity , he gave a considerable sum . I have mentioned this at large , to shame the rich men of this age for their coldness , and aversness to works of Piety . VVhere , oh where shall we find such Ioneses as this ! He gave pounds , we give not pence ; he gave thousands , we give not hundreds ; hee erected Schools , and Hospitalls , he promoted Preachers , and Piety ; when we are ready to pull down all . The zeal and piety of this good man will rise in Judgement against the Luke-warmness , and impiety of the men of this Generation . 6 Sensibly and compassionately , with a tender , pittifulsympathizing-heart . We must not only pour out our riches , but our souls to the poor , Isa. 58.10 . we must have a sight and sence of their miseries within our selves , considering that they are flesh of our flesh , we are all of one and the same bloud , Isa. 58.7 . Acts 17.26 . as good hands made them as made thee , and as great a price was paid for their Redemption ; and though thou mayest be his superiour in Temporals , yet he may excel thee in Spirituals , in faith , obedience , humility . Great reason therefore that we should put on bowels of mercy , i. e. all sorts of mercy , to soul , body , estate ; give , lend , visit , cloath , counsel , comfort , and doe all that in us lyes for them , Coloss. 3.12 . The good Samaritan when he saw the misery of the man that fell amongst Theeves , hee took compassion on him , Luke 10.33 . Iob wept for those that were in trouble , and his soul was in heaviness for the poor , Iob 30.25 . let a man give never so much , if he doe it with an upbraiding , insulting , and not with a compassionate spirit , it is abominable . It is a greater mercy to have a compassionate heart , than it is to give an Almes . A wicked man may give some of his Goods , but a compassionate man gives some of himself . To move compassion in us , 1. Let us put our selves into their cases , and make them our own . 2. Make use of thine Eye , that is one great means to work upon the heart ; observe their poor fare , their tattered cloathing , their cold lodging , and feeble bodies . The Samaritan saw the Wounded man , and then hee had compassion on him ; Christ saw the People as Sheep without a Sheperd , and had compassion on them . By this means we shall the better know the necessities of the poor , and how to suit our almes to their wants . This will make us thankful when we see how others lye on Straw , drink Water , want Cloathes to their backs , and bread for their Bellies , &c. 7 Largely , and liberally . As Araunah gave to the King like a King , so should we give bountifully to works of mercy . A mean man must be frugally liberal , a man of an ordinary estate must be moderately liberal , but a rich man must be magnificently liberal , especially in great and extraordinary cases . A Christian must bee a man of a more excellent spirit , ( Numb . 14.24 . ) not of a sordid , low , ignoble spirit . Almes is compared to Sowing , which usually is done with a full hand ; to encourage us , the Apostle adds a gracious Promise , that if we sow liberally we shall reap liberally , 2 Cor. 9.6 . we should therefore abound in this work of the Lord , and bee merciful , not as Abraham , or Iob were merciful , but as our heavenly father is merciful . Now the Lord abounds in mercy to us , and so should we in our degree to others . We should not confine our Almes to an Easter-day , or a Christmas-Eeve , or a Communion-day , but be ready on all occasions for the duty ; we should not give a penny , but a portion to the poor , Eccles. 11.1 , 2. Cast thy bread ; that is , * all things necessary for thy poor Brothers support , cast it franckly and freely without grudging or repining at him ; but then it must bee Thy bread , got by thy lawful labour ; cast it on the Waters , that is , upon the Poor , and though it may seem to be lost , as that which is thrown down the River , yet after many dayes wee shall find it . 1. Sometimes in this life we shall have an hundred fold . The Shunamite that entertained the Prophet had a Son. The Widow of Sarepta by succouring the Prophet had an increase of her Oyl . 2. Sometimes to the Posterity , when the fathers dead , then the Child hath favour shewed him , Psalm 112.3 . 3. Sometimes not till the Resurrection , Luk. 14.13 we should therefore give a portion to seven , and also unto eight ; that is unto many , for Bonum quo communius eò melius , the more communicative our goodness is , the better . Obj. But we know not what evils may come upon us , and therefore we will save ? Sol. Nay therefore give ( saith Solomon ) whilst thou hast any thing to give , before all be gone , for thou knowest not what evils shall be upon the earth . Sad times may come , and then those that have been bountiful to others , shall finde bounty from others ; and as they have meted to others , so God will raife up some to mete unto them again . Wee see the Wheel turns round , and those that have been on the top , as Bajazet and Belisarius , have been brought to the bottom ; we should therefore improve our Talent while we have it , to our Masters praise . God hath much dishonour done him by miserable , unmerciful men ; we should help to take off those dishonours by our pious , merciful , and munificent walking ; they instead of giving bountifully , give basely to the poor , mouldy-bread , stinking meat , that one would scarce give to Doggs ; yea their horses many times have more and better Corn than poor wanting Christians . If base offerings were abhorred of Davids soul , how much more are such sordid gifts abhorred of Gods soul. 8 Discreetly , according to our estate and abilities , and proportionable to our neighbours necessities . Rich men must give like rich men , and poor men must doe as they can . Thus , Acts 11.29 . when the godly were in distress , the Church resolves to send them relief according to their ability . We must so give to one , that we doe not disable our selves from giving to others . Though few offend on this hand , yet it is better and safer offending in the excess and giving too much , than too little . The Macedonians are commended for giving beyond their ability , 2 Cor. 8.3 . The poor Widow had rather want her self , than bee wanting to others ; and in the Primitive times they sold all that they had to supply the Churches necessities , Acts 2.45 . & 4.34 . But ordinarily the measure of our almes must be regulated according to our estates ; this is to order our affairs with discretion , Psal. 112.5 . according to the ability wherewith God hath blest us , we must lay aside somewhat for the poor , 1 Cor. 16.2 . Divines conclude , that the tenth part of our comings in ought to be set apart , by way of thankfulness for pious uses ; upon this account Iacob vowed the tenth to God , Gen. 28. ult . Hence we read not only of the Levites Tenths , but of Tenths for the Poor , ( Deut. 14.28 , 29. ) and to these Tenths the text alludes ; and if the Iewes who had so many Sacrifices to offer , and Tenths to pay , yet must give another Tenth to the Poor ; shall not wee that are freed from those Ceremonial burdens , be much more bountiful ? 2 Wee must be discreet , in respect of the persons to whom wee give ; though we are bound to give to all that are in extream necessity , Luke 6.30 . Give to every one that asketh , viz. if he be truly in need , and thou art able to releeve him . But especially we must succour the godly poor , and communicate to the Saints necessities , Gal. 6.10 . we must give unto them Majore affectu & effectu , with greater love , and greater bounty ; Ioseph shewed kindness to all his Brethren , but Benjamin whom he loved had a five-fold mess. Those are near and dear to God , and so they should be to us . They oft meet with hard usage from the world , and therefore we are commanded to supply ( what in us lies ) their necessities , Rom. 12.13 . Next to those our poor Kindred , and the poor of our own Town must be releeved , Deut. 15.7 . and then Strangers , though they be farre distant , Gal. 2.10 . yea enemies , if they be in want must be fed by us , 2 King. 6.21 , 22. Mat. 5.44 . Rom. 12.20 . Only such as are lusty , wandring Beggers , that are able to work , but are lazie and will not , wee must take heed of releeving such , unless they bee in extream necessity , and that with admonition . There are two sorts of Poor in the world , 1 Impotent Poor , of Gods making . 2 Impudent Poor , of the Devils making . 1 Impotent poor , when God by Sickness , Fire , Shipwrack , Persecution , great charge of Children , Old age , &c. such poor whose work is done , must bee succoured by us , Levit . 25.35 . 2 But Impudent poor , who are talkative , brazen-faced , idle , dissolute , and disordered ; correction is the best almes for such as can work and will not . A rod is fittest for the back of such fools . 1 God hath expresly said , He that will not labour shall not eate ; it is not , he that is sick and cannot , but he that is able and will not labour shall rot and perish , 2 Thess. 3.10 . Prov. 20.4 . 2 Such as maintain them in this idleness sin against the good Lawes of the Land. 3 Against the Law of Nature , which teacheth every man by his industry to provide for his own . 4 They are Theeves , and eate up that which should maintain the true poor . 5 By a constant releeving of them , you maintain them in their idle trade , harden them in their sin , and so become accessary to all their abominations . 6 The Godly that have been very tender to other kind of poor , yet have been very terrible to these . Iob that was eyes to the blinde , yet made these to run and hide themselves , Iob 30.3 , 4 , 5. Paul condemns them for their disorderly walking , and commands us to with-draw from such . 2 Thess. 3.6.10.14 . They are the Devils Nursery , and Seminary , out of which hee chuseth some for Theft , some for Bastards , some for Murderers , and all manner of villany . Hence Plato ( one of the wisest Heathens ) allowed not any Beggers in his conceited Common-wealth , as being a great blemish and dishonour to it . 3 We must be discreet in shunning the causes of Poverty , which disable us from works of Mercy . The first is Idleness , this wasts and consumes the estate , so that in a short time a man cannot help himself , much less others . Idleness and uncharitableness were Sodoms Sins , Ezek . 16.49 . the vertuous Woman is commended for her liberality to the poor , but what inabled her for it , why shee seeks for Wool , and Flax , and worketh willingly with her hands , Prov. 31.13 , 14 , 20. 2 Intemperance , in eating , drinking , pleasures , and pastimes , &c. when men shall give five pound for a Dogge , ten pound for a Hawk , twenty pound for a Horse , and forty pound spent on a Whore , and hundreds in Drink and Tobacco , when men shall thus make provision for the flesh to fulfill the lu●ts of it , no wonder if such cannot help others , when they have beggered themselves , Prov. 21.17 . & 23.21 . 3 Familiarity with lewd Women , The Harlot will bring a man to a morsel of bread , and will quickly root out all a mans increase , Iob 31.12 . 4 Pride , when ordinary building will not serve , sumptuous building breeds sorry-house-keeping ; So pride in Apparel eates up charity ; when men have such large Items for Silk , for Satten , for Laces , for Ribbands , &c. when men shall carry Woods and Lordships on their backs , no wonder if they have nothing for the poors bellies . As B. Iewel complained sometimes , that he had no Benefices to bestow on good men , for Capon his Predecessor had devoured them all ; so these have nothing for the Poor , for Dr. Pride hath devoured all . 5 Rash Suerti-ship hath disabled many , and therefore Solomon so oft cautions us against it , Prov. 6.1 , 2 , 3. & 11.15 . 9 Give constantly . In the morning let us sow our Seed , and in the evening let us not hold our hand . Let us never bee weary of well-doing , for in due time we shall reap if we faint not ; so long as there are poor to be releeved , and we have goods to releeve them withall , we should be distributing amongst them ; now the poor we shall have alwaies with us , so long as the world endures , so long the poor shall endure , and therefore we must still be sowing . As God is alwayes succouring us , so should we alwaies be succouring our Brethren . As he renewes his mercy to us every morning , so should we renew our bounty ; we must ever be following that which is good , 1 Thess. 5.15 . Iob was addicted to it from his youth , and in his old age he practised it , Iob 31.18 . As the Husband-man thinks it not sufficient that hee hath sowen his ground in former years , but he continues his sowing to the end of his dayes ; so must wee in this Spiritual sowing , our last dayes must be our best dayes , and our works more at the last than at the first , Revel . 2.19 . Constancy is one ingredient that helps to make an action Morally good : It must bee done Scienter , Volenter , Constanter ; first we must know our duty , and then perform it cheerfully and constantly ; and this serves to distinguish between the charity of the Hipocrite and the godly , the one gives by starts and fits , when the wind of praise , and the weight of profit moves them ; but the righteous doth righteously at all times , and that from a Principle of life , and habit of grace within . Hee that would see more , may peruse Drexelius De Eleemosyna , Taffin on Amendment , p. 121 , &c. Synopsis Purio●is Theolog. Disput. 37. p. 473. Trapp at the end of his Comment on N. T. p. 1049. folio , Clerks Mirrour , chap. 19. p. 63. folio , Mr. Wheatly's Poor mans Advocate , Dr. Harris on Matth. 5.7 . Perkins Cases of Consc. lib. 3. c. 5. p. 143. &c. folio , Church his Treasury , p. 283. & Miscellanies , p. 87. Byfields Marrow , p. 584. Capel on Tentat . p. 319. Mr. Iohn Downams Plea for the Poor . Mr. Bernard of Batcombs VVay to Good VVorks , Watsons Serm. on Psal. 112.9 . Greenhil on Ezek. 16.49 . & instar omnium Binchius mellificium Theolog. Loc. 15. p. 230. pars 3 a. Mr. Iacombs Ser. at the Spittle , on Mat. 5.7 . VERSE 5. And offer a Sacrifice of Thanksgiving with leaven , and proclaim and publish the free-Offerings , for this liketh you , O yee Children of Israel , saith the Lord. IN this Verse the Prophet continues his Sarcasm , and bids the Israelites goe on in their superstitious practices , imitating Gods people in their choysest Sacrifices , viz. in their Eucharistical , Votive , Free-will-offerings ; but withall he lets them know , though this please them , yet it displeaseth God , as appears by those several Judgements which hee had already laid upon them , and yet further threatens against them . Offer a Sacrifice of Thanksgiving with leaven ; q. d. imitate Gods people , who in their Sacrifices of praise did offer leavenned bread according to the Law ( Levit. 7.13 . ) so doe yee in the VVorship of your Idols , what Gods people did holily at Ierusalem to the true God , that doe yee hypocritically at Bethel and Gilgal , to your false gods . Q. But here a doubt ariseth , whether this people did sin in offering leaven with their Sacrifices of Thanksgiving ? A. Some learned men conceive they did sin , and that their Sacrificing here with leaven was contrary to the Law , Levit. 2.11 . But as learned men on the other side say , they did not sin in so doing ; for though the Lord did forbid leaven in other Sacrifices ( Levit. 2.11 . ) yet in Eucharistical and Thank-offerings , as here , they might bring leavened bread , Levit. 7.13 . The Lord therefore doth not blame them here for offering with leaven , for himself had so appointed it , and in these external circumstantials they were very diligent ; but the Lord blames them because they offered those Sacrifices of praise which were due to him , to their Idols , and that in the Temple of Idols . Q. But why did the Lord forbid leaven in other Sacrifices , and yet command it in Eucharistical ones ? A. Sundry Reasons might be given . 1 The Lord might enjoyn it , to intimate unto us the due preparation of our hearts before we praise him ; for so wee finde Leaven to be used , sometimes in Scripture in good part , for the secret working , preparing , and fitting of the Dough for baking ▪ making it rise and heave , which else would bee sad and heavie ( Mat. 13.33 . ) so doth Gods Spirit prepare and raise our spirits in love and thankfulness to God for his mercies , Psal. 108.1 . to 6. 2 To teach us to temper our joys with sorrow , and in all our approaches to God in this duty , to rejoyce with trembling , Psal. 2.11 . Hence the Passeover was to bee eaten with sower herbs . 3 Or else to signifie to us his gracious acceptation of our praises , though mixt with the leaven of many infirmities . 4 To mind them ( say some ) of their deliverance from those things which are set forth by leaven , viz. false Doctrin , Hypocrisie , Prophanness , and the like . Proclaime and publish the Free-offerings , q. d. though you bring your Sacrifices to me every morning and evening , according to my Commandement , and though yee offer other Sacrifices on your Feastival-dayes , yea and though yee adde to them all Voluntary-oblations , solemnized with great pomp and Majesty ; yet all this is but adding sin to sin , it is a burden , and an abomination to me , because not done in that place , and by those Priests which I have ordained for that work . Those Voluntary-free-will-offerings we read of , Levit . 7.16 . & 22.18 . Numb . 15.3 . Deut. 12.17 . these were commanded by Law , and these the Israelites did imitate . These they did publish and proclaime by publick authority , with great pomp and solemnity , being very curious in Ceremonies , but careless in substantials ; yet for the better clearing of this Point , wee must know , that those Free-will offerings were a kind of Peace-offerings for some Blessings received : of which we finde three sorts : Some were 1 Eucharistical . 2 Votive . 3 Voluntary . 1 Some were Sacrifices of Thanksgiving and praise , for some Blessings already received , as recovery from Sickness , victory over Enemies , success in a Journey ; for blessings of the Feild , of the Wombe , &c. they were to come to the Holy place , and bring a Bullock , or the like , and offer it as a Sacrifice of Thanksgiving to God , for those mercies received , Levit. 7.11 , 12 , 13. 2 There were Votive Sacrifices , which were joyned with Prayer for a blessing upon their undertakings ; or as others say , for the performance of some Vow made upon the obtaining of some special blessing from God , Lev. 7.16 . 3 The Free-will-offering was of meer Devotion , when a man was not tied either by general or special obligation , ( Levit . 7.16 , ) either of Mercies received , or of the want of any blessing ; but of Devotion in general , by way of acknowledging Gods goodness to them in the general , and testifying their desire of the continuance of his love and favour to them ; For this pleaseth you , or , this yee love , O yee Children of Israel , saith the Lord. What the Prophet had spoken before Ironically , now he speaks plainly without a Figure , and shews that he did not exhort them to doe such things , but shews what things they delighted to doe , and therefore hee bids them goe on , and take what they get ; you love to have it so , but you consider not what will be the end thereof , Ier. 5. ult . q. d. This kind of sacrifice may please you , who have made your own wills your rule , delighting your selves in outward shewes and Ceremonies ; but it is aispleasing unto me , though you love to have it so , yet I hate your doings , and require no such things at your hands . My Sacrifices I expect at Jerusalem , yet you think any prophane place will serve turn , you should have consulted my Law , and my Messengers , and observed what pleased me ; but you have despised my Law , and despited my Messengers , and followed your own inventions to your own confusion ; go on therefore in these your rebellious practices , and perish . OBSERVATIONS . 1 Hipocrites are very strict in observing outward Ceremonies and Circumstances , but very negligent in fundamentals and substantials . They strain at a Gnat , yet swallow a Camel ; they have a form of godliness , but they have not the power of it ; they may have their morning and evening Sacrifices , they may pay Tithes , bring Euchari●tical and Free-will-offerings , and goe as farre in outward performances as ( if not further then ) the people of God , and yet for want of sincerity bee nothing . Ignorance and impudence , gain , and applause of men , will carry men a great way . Most mens religion now adaies lies in censuring of others , in holding some seemingly strict Opinions , and high-flown Notions beyond the rule ; in disputing and questioning every thing , but beleeving nothing . The Scribes and Pharisees , what adoe did they make about Tything of Mint , and Cummin , and Annise ; but the weighty matters of the Law lay unregarded ; these forget that obedience is better than sacrifice . Thus our perfect Pharisees the Quakers , how precise seeme they in their words , even beyond the rule ; What adoe doe they make about Pulpits , Hour-glasses , Churches , Steeples , Bells , Gownes , Clokes , Laces , Fringes , Hatbands , making of Leggs , Curchies , Titles of Honour , &c. and yet these Atheistical Libertines , whose Religion is meer Irreligion , make no bones of Blasphemy , Heresie , Lying , Equivocating , Rayling , Witch-craft , &c. God will smite such gross Hipocrites . 2 Obs. Sacrifices of praise are due only to God. The Lord was here greatly displeased with Israel , for offering their Sacrifices of praise to their Idols , which were due to him . As it was their Sin that they spent the silver and the gold which God had given them , in the service of Baal ( Hos. 2.8 . ) so to give the calves of their lips ( as Praises are called , Hos. 14.2 . ) as well as the calves of their stalls to Idols , must needs be a God-provoking sin . As all our Blessings come from him , so it is great reason that all our Praises should bee given to him . This hath ever been the practice of the Saints , Psal. 56.12 . & 93.30.33 . & 107.22 . Ionah 2.9 . and is oft commanded , Psal. 50.14 , 15. Ephes. 5.20 . 3 Obs. God delighteth in Free-will offerings . The Prayers and Praises that we offer unto God must be voluntary , ingenuous , free , Exod. 25.2 . 1 Chron. 28.9 . Esa. 1.19 . 2 Cor. 8.12 . Christ saved us willingly ( Psal. 40.6 , 7. ) and therefore we should serve him willingly ; yea the Angels which are more noble Creatures than we , yet serve God willingly , Psal. 103.20 . we must resemble them , yea the unreasonable creatures delight to serve God , Psal. 19.5 . Compulsive obedience is no obedience ; the service wee perform to God must have three ingredients in it , it must bee done Scienter , Volenter & Constanter . 1 Our service must be reasonable service , for blind obedience is no obedience , Rom. 12.1 . 2 It must be performed cheerfully and willingly , for as God loves a cheerful Giver , so he loves a cheerful Hearer , a cheerful Prayer , and a cheerful observer of his Sabbaths , Isa. 58.15 . It was Prophesied , that in Gospel times Gods people should be willingnesses in the abstract and Plural Number , that is , they should bee a prompt People , that are even composed as it were of willingness , so ready should they bee to worship him , Psal. 110.3 . 3 It must be * constant , we must not only doe righteousness at sometimes , but at all times , Psal. 106.3 . 4 Obs. Idolatry is marvellous pleasing to our corrupt natures . Men love to have it so , Ier. 5. ult . Corrupt Principles suit well with our corrupt hearts . Hence it is that men are said to be wedded to their Idols , Hos. 4.17 . those they love and serve , and seek to worship , Jer. 8.2 . this makes multitudes goe after the Whore with her bewitching , alluring golden Cup , Revel . 13.3 . on this side Hell there is not a sorer Judgement , than thus to be given up to our own currupt affections . VERSE 6. And I also have given you cleanness of teeth in all your Cities , and want of bread in all your places ; yet have yee not returned unto me , saith the Lord. WHen God would convert a People , he useth Blessings and Curses , Mercies and Judgements , one or both of which usually work upon all ingenuous natures , Levit. 26. Deut. 28. & 30.1 , 2. God had tried all conclusions upon this people , he had tried to reclaime them by Mercies , ( Amos 2.9 , 10 , 11. & 3.2 . ) but these being ineffectual , he now tries what Judgements will doe ; and therefore sends his three Arrowes of Famine , Pestilence , and Sword amongst them to convert them ( if it might be ) and not to destroy them , as appears by that Emphatical Epistrophe annext to every punishment ; yet have yee not returned unto me , saith the Lord. Not only his Mercies , but his Menaces ; not only his favours , but his frownes and rods were all ineffectual upon the hearts of this impenitent people . As a tender father will use all means to reclaime his rebellious Son , so God had used all means to reclaim this People from their Idolatry , and Apostacy , but all in vain , for they were so wedded to their lusts , that they had rather lose their Land and Lives than part with them ; so that this is the third Sin which the Lord by his Prophet chargeth them withall , viz. Obstinacy and incorrigibleness ; no cords of love could draw them , nor judgements drive them . The Lord had wasted all his rods on them in vain , five or six he mentions here , viz. 1 Famine . 2 Drought . 3 Blasting . 4 Mildew . 5 Plague . 6 Sword. But they were so farre from returning , that they grew worse and worse , and therefore the Lord resolves to make a final end with them . In this Verse we have , 1 A Judgement executed , and that is Famine , which is Paraphrastically set forth by cleanness of teeth , and is exegetically explained in the next Clause , by want of Bread , and provision , I have given you cleanness of teeth , what is that ? why want of bread in all places ; when men have nothing to eat , their teeth are clean , nothing adheres to them to foul them . In the precedent Verse the Lord tells us what pleased Israel , viz. Sin , and now hee tells us what pleased him , viz. to punish them for their sin ; as they had abused their food like fat Beasts , to luxury and riot , so now they should fast for it ; and I also have given you , or therefore have I given you cleanness of teeth ; it is a suitable Judgement that unclean hearts and lives should be punisht with , cleanness of teeth . This Judgement was in part fulfilled in Elijahs and Elishaes dayes , when in Ahabs reign there was a three years famine , 1 King. 17. & 18. & 2 King. 6.25 . & 8.1 . and in the dayes of King Ioram , for the Idolatry that then reinged , 2 King. 4.38 . yet some conceive that the Prophet here speaks of some latter famine which was then fresh in their memories . 2 Here is the Extent , or Universality of this Judgement , the famine was not in one or two , but in all their Cities , and in all places . 3 Here is the effect which this Judgement had upon them , viz. It was ineffectual ; yet have yee not returned to me , saith Lord. Their hearts were so hardned , and they so indurate in sin , that they were become incorrigible , and incurable ; they were Judgement-proof , no chastning could work upon them . Yet have yee not , &c. This yet shewes that there was great reason why God should expect their return , and that hee had done that which in all probability might have caused them to return , when he sent these Judgements on them ; therefore God inculcates , and oft repeats this sentence , Yet have yee not returned unto me , saith the Lord ; as being greatly troubled that his corrections had no better operations on them ; when even Phrygians and Barbarians are bettered by blows , yea the dull Asse is quickned by the Rod , and the heavie Oxe by the Goad . OBSERVATIONS . 1 Famine is one Iudgement which God sends upon impenitent Sinners , VVhen God is greatly incensed against a People , then he sends the Famine , which he calls one of his four sore Judgements , Ezek. 14.21 . it is an Arrow which he shoots against a People of his wrath , Ezek. 5.16 . The Lord can no sooner call for a Famine , but like a faithful Servant it presently obeys , 2 King. 8.1 . hee called for a Famine , and it came upon the Land seven years , Psal. 105.16 . when it comes in extremity it is very sad ; hence it is called the terrible Famine , Lam. 5.10 . This will appear in seven particulars . 1 It makes men unnatural , and cruel , even to their neerest Relations , as Wife and Children . Nature bindes a man to tender and pitty these , yet in time of Famine , we read of Mothers eating their own Children , 2 King. 6.28 , 29. Ier. 14.9 . Lam. 4.10 . this Curse the Lord threatens against disobedient ones , Deut. 28.53.56.57 . 2 It is a lingring , languishing death , other Judgements cut men off suddenly , but this consumes a man as it were peece-meal , Lam. 4.9 . They that are slain with the Sword are better than they that are slain with hunger ; Why so ? for these pine away for lack of sustenance . 3 It makes men faint and feeble , and so unfits men for the Service of God in their calling , Gen. 47.13 . they faint by reason of the famine . Hence Bread is called the staffe , stay , and strength of our natures ( Levit. 26.26 . Psal. 105.16 . Isa. 3.1 . Ezek. 4.16 . ) take a Staffe from a weak man and he falls to the ground . 4 It makes men howl and lament ( Hos. 7.14 . Ioel 2.11 ) yea rage and be mad , Isa. 8.21 . 5 Hunger burns like a fire , which is a most terrible element , it wasts the radical moysture , Deut. 32.24 . Ieremy describing the Famine in Ierusalem , tells us , that their face was black like a Coal , and their skin was black like an Oven , because of the terrible Famine ( Lam. 4.8 . & 5.10 . ) when the Calor nativus hath nothing to feed upon , it consumes the Humidum radicale , and so the man dyes . 6 It brings Poverty with it , now extream Poverty is a sore Judgement , and puts men upon desperate attempts , as robbing , killing , &c. Prov. 6.30 . & 30.8 , 9. it makes rich men poor , and forceth them to sell their Land , Catrel Goods , Cloath , &c. Skin for skin , and all that a man hath will he give for his life . The Aegyptians sold all that they had to Ioseph for bread , and when all was gone they sold themselves , Gen. 47.18 . 7 It is usually attended with other Judgements , as Sword and Plague , such great Judgements seldome goe alone , Ier. 14.15 , 16. & 24.10 . Ezek. 7.15 . & 14.21 . Let us then fly from sin , which turns that God ; who is mercy and pitty it self , into fire and fury , and provokes him to send such terrible Judgements on his people . Especially take heed of four sins . 1 Intemperance , Drunkenness and Gluttony bring the famine on a Land , Abuse of plenty loseth plenty , when men rise early to follow strong drink , then their honourable men are famished , Isa. 5.11 , 12 , 13. Ioel 1. 2 Covenant-breaking ; when there was a three years Famine in the dayes of David , hee inquired of the Lord what was the ground of it ; the answer was , that it was for Saul , and for his bloudy house , because he slew the Gibeonites , contrary to Covenant confirmed by an oath , Iosh. 9.7.15.18 . 2 Sam. 21.1 . Ier. 34.17 , 18. 3 When men spend the strength which they receive from the Creature , in the service of the Devil , consuming them upon their lusts , or in sacrificing to Idols , as the Israelites did here , they served Baal with the Corn and Wine which God had given them , therefore God took it from them . 4 Contempt of the Word , the wayes and Worship of God. God oft punisheth our abuse of Spiritual food with the want of Corporal , They that hate his Messengers shall dye by the Famine , Ier. 11.21 , 22. so when men preferre their own interests before Gods , and can dwell themselves in seiled houses , but the House of the Lord must lye wast , this brings a Curse upon their Crops and Labours , Hag. 1.6.9.10 . & 2.17.18 , 19. 2 Since it is the Lord that sends cleanness and want of bread amongst us , let us be patient under it , let us be dumbe and silent because the Lord hath done it . There is no evil in the City of this kind especially , but the Lord is the Author and orderer of it , it comes not by Accident , but by Divine appointment , it is the Lord that sends Famines to Cities and Kingdoms ; and the rather we should bee patient , when we consider that our Famines are nothing to what our sins deserve . 2 Nothing comparatively , when we consider the seven years Famine in Aegypt , when for five years together there was neither Earing nor Harvest , Gen. 41.40 . & 45.6 . In the three years Siege of Samaria , the people within did eat their own Children , and fed upon Dung , ( 2 King. 6.25.28.29 . ) an Asses head was sold for eighty peeces of Silver , which is ten pound in our coyn , and the fourth part of a Kab of Doves dung for five peeces of Silver , now a Kab contained four pound and five ounces , and the fourth part was thirteen ounces , and for this they gave ten shillings and upward . But no famine was like Ierusalems famine , as wee may see in the Lamentations of Ieremy , when the Children cried for bread and there was none to give them , those that were cloathed in Scarlet embraced the Dung-hill , their beautiful Nazarites were blacker than Coals , and the pittiful Mothers became Butchers of their own Children . As the Lord said to his people , Goe to Shiloe , so say I , Go to Germany , and to Rochel , and consider what God hath done to them for their Sins , there you shall see Doggs , Cats , and Rats sold in the Markets , and men and women fighting for them . There you shall see Women eating their own Children , the living feeding upon the dead , and digging up dead Corps out of their Graves that they might feed upon them . Beggers coming to doors have been killed and eaten , yea the skins of Horses , Sheep , and Oxen , have been their food ; let us take heed lest Germanies Heresies , Blasphemies , Apostacies , Drunkenness , &c. be found in England , lest Germanies Plagues come hither also . O let us be an obedient people , let us not fight against God with his own blessings , nor abuse his plenty to his dishonour , but serve him with gladness of heart in the abundance of all things , for it is Piety that breeds plenty , Psa. 81.12 , 13. Isa. 1.19 . if there bee but a sincere will and desire to obey , we shall eate the good of the Land , and in time of famine wee shall be fed , Psal. 33.19 . & 34.10 . & 37.19 . Iob 5.20 . Prov. 10.3 . Isa. 33.15 , 16. 2 Live by faith , and then in an holy security at destruction and famine you may laugh , Iob 5.22 . Faith answereth all distrustful cares and feares , as Abraham did in another case , God will provide . Obj. But thou mayest dye by the Famine ? A True saith faith , and that is best of all for me , for that will free me from sin , and from all the miseries that attend it . He cannot dye ill that lives well , let him dye by Famine , Sword , Pestilence , or whatever Disease , yet if he dye in the Lord , in his fear and favour , he is blessed , Revel . 14.13 . Though the Fig-tree should not blossom , yet a beleever can rejoyce in the Lord in the want of all ( Hab. 3.17 . ) hee knowes that the Lord can bless a little , and make the Widdows meal to increase by spending , 1 King. 17.17 . he knows that God can put vertue and nourishment into the Creature , and make us walke in the strength of one meal for many dayes together ; as he did Elijah , who went forty dayes together in the strength of one dinner ; or if he take away our meat ( as the Martyr said ) he will take away our appetite also ; Man lives not by bread only , but by every word of God , Mat. 4.4 . 2 Obs. God payes Sinners many times in their own coyn . As men deal with others , so God deals with them . These Idolatrous Israelites kept Gods faithful Ministers hungry , and spent all on Idols , and false Prophets , and now God keeps them hungry ; they like fat Beasts were luxurious , and abused their food , and now they shall be kept short , and want food ; they abused their Wine ; and now they shall want Water ; and though Great men many times escape in times of famine , yet God can smite them with such Diseases , that they shall neither eate nor drink , In quo quis pescat , in eo punitur . Absolon that was proud of his hair , at last it became an Halter that helpt to hang him ; David that abused anothers bed , hath his own bed defiled by Absolon , who lay with his Concubines ; when he proudly numbred the people , hee lost them by the Pestilence ; so Hezekiah that was lifted up with his Treasures , lost them , Isa. 39.5 . Such is our corruption that we seldome know the worth of Mercies till we want them , Carendo potius quam fruendo , when wee want food , health , wealth , peace , and the Gospel of Peace , then wee begin to know the price of these mercies . 3 Obs. The principal end that God aimes at in our corrections , is our conversion . He corrects us for our profit , that wee might be partakers of his Holiness , Heb. 12.10 . he sent the Famine on this People , that so they might return unto him . This is his special end , Iob 33.19 . to 28. & 36.8 , 9. Psal. 94.12 . & 119.71 . Luke 15.14 . to 30. wee should not therefore lose the benefit of our Afflictions , nor frustrate Gods end in correcting us , but say with the Martyr , Lord doe thou beat , and I will bend . As the Apostle saies of Patience ( Iam. 1.4 . ) Let patience have its perfect work ; that is , let it be sincere , and endure to the end ; so say I of Repentance , let it not be a half turn , or make you howl as the Famine did those Israelites ( Hos. 7.14 . ) but let his rods bring us home fully to himself , that we may return to him with all our hearts , and then we shall be happy . 4 Obs. Such as turn truly , must turn to God. This is implied here in that the Lord complains , Yet have yee not returned unto mee , saith the Lord. Many turn from sin to sin , they turn from Drunkenness to Covetousness , from Idolatry to Libertinism , &c. This is a changing of one sin for another , but true conversion is a turning from all sin to God , it is a turning from sin which is the greatest evil , unto God who is the chiefest good , Deut. 4.30 . Ier. 3.1 . 22. Lam. 3.40 . Hos. 14.1 . Ioel 2.12 . 5 Obs. Hardned Sinners are incorrigible and incurable . When men have got a custom of sinning and have long rejected the Word of God , then it is not all that Mount Sinai , or Mount Sion can afford , not all the dreadful Curses of the one , nor all the gracious Promises of the other , that can work upon them ; as wee see in Cain , Pharaoh , Saul , and others ; Let the Lord spend all his Arrows upon them , yet they return not unto him that smites them , Isa. 9.13 . but the more they are smitten , the worse they are , Isa. 1.5 . like the Smiths stithy , the more it is stricken the harder it is ; let God smite them yet they refuse to receive correction . ( Ier. 2.30 . ) The Bellows are burnt ( the Prophets Lungs are consumed ) and the Founder melts in vain , for the wicked are not turned from their wickedness , therefore reprobate silver shall men call them ( Ier. 6.29 , 30. ) because their scum still abides in them , Ezek. 24.6.12.13 . How impregnable are the consciences of wicked men , who are no more moved with the threatnings of Gods Ministers than the people which live under the fall of Nilus are at the sound thereof ; their continual familiarity with that noyse , either quite deafs them , or else makes them dis-regard it . They are as senseless of what is spoken as the Pillars which they leane to , or the Seats which they sit upon ; so that many men come short of the very faith of Devils ; for they beleeve there is a God , and that all which he hath spoken in his Word is true ; they beleeve the Power , Justice , and Wrath of God so far as to tremble at it , and herein they goe beyond most wicked men , who never goe so farre as to quake and tremble at Gods threatnings , yea the Devil hath taught them a lesson which he cannot learn himself , viz. to mock at Gods threatnings , saying in their hearts they shall never come upon us . The Devil quakes and fears , whilst these are sensless and incorrigible . How many are corrected , but not amended ; beaten , but not bettered ; this doubles mens sins and makes them out of measure sinful , when neither the Word nor the Sword , neither Mercies nor Menaces , neither Promises nor Threatnings can work upon men ; when sin is grown too strong for that means which God hath ordained to suppress it , they are nigh to utter destruction . This plainly appears by this people of Israel , after their defection and Apostacy from the Worship of God , they never Prospered but had one Judgement after another till they were quite destroyed . We are apt to wonder at Israels induration , and yet this is Englands Sin. God hath done as much to reclaim us as ever he did for Israel , and yet we have not returned to him . 1 The Lord hath punisht our neighbour Nations to make us fear , we have seen what he hath done to Germany , Ireland , Savoy , &c. he expected that their desolation should have been our Instruction ( Zeph. 3.6 , 7. ) but yet we have not returned to the Lord. 2 He hath sent amongst us many Elijah● and Elisha's , to wooe us , and to warn us , and yet we have not returned to the Lord. 3 He hath drawn us with the cords of love , and given us Mercy upon Mercy , Deliverance upon Deliverance , Victory upon Victory , and yet yee have not returned to me saith the Lord. 4 VVe have had Sword , Plague , and Famine amongst us , and yet yee have not returned unto me saith the Lord. 5 And now the Lord seems to threaten greater Judgements , and to deal more severely with us for our obstinacy , and impenitency , and yet we are as stupid and stubborn as ever , and never once think of returning to him that smites us . O that the Lord would awaken every soul of us out of this deep and deadly sleep ! oh that every one would now goe into his Closet , and there seriously ask his soul , What have I done ? Against what light and love , against what wooings and warnings , against what Mercies and Judgements have I rebelled ! None so beloved of his God as I , and none that hath so abused his love as I have done . Oh that we could now take shame to our selves for our stubborn standing out so long against so good and gracious a God! oh that we could judge our selves for our rebellion , and loathe our selves for our great provocations , then would the Lord repent of the evil he intended against us , and we might hope to see better days than yet we have seen . 6 Obs. Hipocritical turning is no turning in Gods esteem . This People did sometimes howl in their misery , and fast and pray ( Hos. 7.14 . ) but it was but counterfeit , and therefore the Lord chargeth them still with this , Yet have yee not returned to me , saith the Lord. False things in Scripture are counted as no things . A wicked man is accounted as no man , Ier. 5.1 . the streets of Ierusalem were full of men , but because they were not good men , God calls them no men . Thus the wicked are said to have no heart , i. e. no good heart , and so as good have none at all , Hos. 7.11 . VERSE 7.8 . And I also have with-holden the rain from you , when there were yet three months to the Harvest ; and I caused it to raine upon one City , and caused it not to raine upon another City ; one peece was rained upon , and the peece whereupon it rained not , withered . So two or three Cities wandred unto one City to drink water , but they were not satisfied , yet have yee not returned unto me , saith the Lord. THe Prophet descends to the enumeration of new Judgements , two of which were the Causes of the Famine . The first was Drought , and want of Rain , vers . 7 , 8. The second was Blasting , Mil-dew , and the Palmer-worm , vers . 9. This People were like Clouds without water , and yeelded no obedience to God , but followed Idols ; and now his clouds have no water for them . When God is against us all are against us ; so that here we have a second Scourge , where-with the Lord chastised this people that he might bring them home to himself , viz. Drought and Barrenness ; he had before punisht them with Famine , and want of Bread , now he punisheth them with Thirst , and want of Water . Thus the Lord tried all conclusions to better them , but in vain , as will appear by the sequel . In this Verse we have 1. The efficient cause of this Judgement , viz. the Lord , I have with-holden the rain from you , viz. the latter rain , which that hot Country had most need of , I have forbidden it to fall upon you , saith God. 2 Here is the continuance of the Judgement , it was not for a week or two , but for three months , even till the fruits of the earth withered and were destroyed , and this the Lord did , the more deeply to affect them with their sins . One months want of rain , in that hot Country especially , should have startled them , two months should have astonisht them , but three months should have fully awakened them , yet such was their gross senslesness and stupidity , that they laid it not to heart . And therefore the Lord the better to set forth his patience , and this peoples impenitency , sets forth his dealings particularly with them , and tells us how he brought the Famine , the Drought , the Palmer-worm , and the Pestilence , &c. upon them . He came not suddenly upon them , but gave them space to repent , and time to consider their wayes , and the tokens of his displeasure against them . But such was their obstinacy and malice , that nothing could work upon them , their Disease was too strong for the Physick , and their Maladies for Gods remedies , his labour was lost upon them . 3 Here is the juncture of time when this rain was with-held from them , viz. three months before Harvest , which was about March , for about the latter end of May in that hot Country was their Harvest ; this was called the latter rain , and was very needful to fit , fill , and ripen the Corn for Harvest . For the better understanding of this , we must know that the Land of Canaan was not like the Land of Aegypt , for in Aegypt they seldome or never had any rain ( Zech. 14.18 . ) for the River Nilus did once a year over-flow the greatest part of their Country , and so did mellow and soften the earth for all the year after . But Canaan was a mountanous place , and could not be so watered , and therefore the Lord took more special care of it , and watered it with rain from Heaven , ( Deut. 11.10 , 11. ) In this Land there were two more especial seasons for rain , viz. the former rain about September , when the Seed was sown , that it might take the better rooting ; and the latter rain in the Spring time , when the Corn was grown up and earing , to fit it for the Harvest ; and this was called the latter rain , which is said to fall in the first month , that is , in March , which with them was the beginning of the year , Ioel 2.23 . Hence are those frequent expressions in Scripture of the former and the latter rain , Deut. 11.14 . Ier. 5.24 . Hos. 6.3 . Zech. 10.2 . Iam. 5.7 . for in Harvest it seldome or never rained in those hot Countries , and therefore when Samuel by Prayer had obtained rain in Harvest , they looked upon it as a prodigious thing , 1 Sam. 12.16 , 17 , 18 , 19. now the want of either of these rains was sad , but specially the latter , when a man shall see his Corn sown , grown up , and then when he expects a Harvest after all his pains , for want of rain to have it wither and dye before his eyes , this must needs be grievous to him . 4 Here is the accurateness of Gods Judgements , he distinguisheth between City and City , Feild and Feild , I caused it to rain upon one City , and not upon another . As hee commanded the Sun to shine on Goshen , and not on Aegypt , so he commands the rain to fall on some , and not on others . These things came not by chance , but by providence ; it is I ( faith the Lord ) that commanded it to rain upon one parcel of ground , and not upon another . 5 Here is the effect of this Judgement , it makes them run from City to City for water ( vers . 8. ) but in vain , for they could not get enough to satisfie their necessities . They were sensible of bodily wants , but insensible of Spiritual wants , 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 Effi●iency , he causeth the Sun to draw up moyst Vapours , and then turns them into Rain-water , preparing the Clouds to hold it . Hence God is called the Father of the rain , Iob 38.28 . & 36.27 , & 37.6.2 . They are his Clouds in respect of Subserviency , they are no sooner produced but they are presently acting in their sphere , and region for their Lord and Master , one while raining on this Country , and anon on that ; These are Gods Water-pots with which hee waters the World , the Bottles of Heaven , ( Iob 38.37 . ) out of which God sends rain to refresh the earth and make it fruitful ; he crowns the year with his goodness , when he makes his Clouds to drop down fatness on us , Psal. 65.12 . The earth is as it were Gods Garden , the Sea his Cistern , and the Clouds his Bottles to refresh the earth , and mollifie it , and make it fit for our service . This is a great mercy , let not the commonness of it take away the sense of it ; but let us fear to offend him who gives us rain ; God takes it ill when we slight his Providence in this particular , Ierem. 5.24 . neither say they , let us fear the Lord , who giveth the former and the latter rain q. d. what a strange thing is this that the sweet showers of rain have not softned your hard hearts , and made you fear to offend him ; wee should fear him who hath not only Fire , but Seas of water to pour on such as displease him . Give not thou Gods glory to another , many ascribe rain , as the Philistims did their destruction , to chance ; ( 1 Sam. 6.9 . ) so say many , this wind hath brought us rain , or this Moon or this Planet , or this Idol god ; the Prophet confutes all these in the text , It is I that caused it to rain , saith the Lord. Hence the rain is called His gift , Job 5.10 . Psal. 104.13 , 14. & 147.8 . Isa. 30.23 which is given sometimes in mercy , Psal. 68.9 . Acts 14.17 . and sometimes in judgement , Ezra 10.9 . Job 37.13 . Prov. 28.3 . Ezek. 38.22 . no Men nor Creatures , no Idol-gods , no nor the Heavens themselves can give a shower of rain without a word of command from God ( Ier. 14.22 . ) and therefore the Lord commands us in the want of rain to ask it of him , Zech. 10.1 . so did Elijah , Jam. 5.18 . and hee promiseth to hear our Prayers in this particular , 1 King. 8. 35 , 36. 2 Chron. 7.13 , 14. Away then with those vain Prognosticators , that take upon them to fore-tell rain , and snow , and the times and seasons which God hath concealed from the sons of men . Rain is a future contingent thing , and therefore no man can positively say it shall rain on such a day , but not on such a day ; besides , the text tells us , that it may rain on one City , and yet not rain at the same time on another . The folly of such persons is sufficiently known to every observant eye , Nulla dies sine errato , let a man write fair weather when they write foul , and he may hit as true as they . Especially take heed of Iudicial Astrology , when men take upon them to Calculate mens Nativities , to fore-tell Warres , Plagues , Famines , and changes in States and Kingdomes , and all this by the Stars ; this is a Satanical cheat , it is great folly and madness ; if you will beleeve St. Austin , They bring people into miserable slavery , who take upon them to fore-tell by the Starres , the manners of men , together with the acts and events of things . This judiciary Astrology is the very Key that openeth the door to Witch-craft and Idolatry . Hence we find South-sayers , Astrologers , and Idolaters , many times yoked together , as Dan. 2.2.11 . Amos 5.16 . The Devil delights to have men study this Art. 1 Because it robs God of his glory , and ascribes the foretelling of things contingent to the Stars , which is proper only unto God , Isa. 41.23 . 2 It is injurious to men , and keeps them in perpetual fear and slavery , telling them , that if they be born under such or such a Planet , then they must be burnt , drowned , or hanged , &c. When people beleeve not Gods Word , then hee gives them up to these delusions , Isa. 66.4 . have nothing therefore to doe with those Pandors of the Devil , and Brokers for Hell ; buy not their Lying , Jugling , ambiguous Books , but burn them , Acts 19.19 . if such Books as derogate from great men must be burnt , how much more such as draw mens hearts from trusting in the living God ? The Astrologer ( saith the learned Binchius ) sins against God , against men , and against himself : because this Art is full of Pestilent curiosity , of tormenting fear , and deadly slavery . The learned and laborious Knight hath long since condemned this Devillish Art ; take it in his own words , Astrologia eventu fallax , usu superstitiosa , à Barbaris nationibus importata , bonis temporibus Graeciae ignota , etiam malis Roma pulsa . Ars , quod in arte turpissimum est , nullis texta principiis , nulla subjux demonstratione , nullo constans syllogismo . Against this cursed Art , see Arch-Bishop Abbots Thesis tertia . Fulleri Miscelan l. 1. c. 16. p. 99. Spanheim . Dub. 33. P. 2. p. 331. Brochman . Cas. consc . p. 88. folio . Gataker against Lilly , Lord Virulams Advancement of Learning , p. 147. Weemse Vol. 4. p. 21 , &c. Barclaies Argenis , chap. 17. Calvin Opuscula , Tract . adversus Astrologiam , p. 801. Vicars against Heyden . Waterhouse Defence of Humane Learning , p. 30 , &c. VERSE 8. So two or three Cities wandred unto one City to drink water , but they were not satisfied ; yet have yee not returned unto me , saith the Lord. RAin in the Land of Canaan where Israel dwelt , it being a very hot Eastern Country , was very necessary , not only for the fruites of the earth , but also for the quenching of thirst both of Man and Beast , especially if it be true which some learned men affirm , viz. That there were but few Springs here , and no considerable rivers but only Iordan ; this made them glad to keep Rain-water in Cisterns for all uses , being most afflicted with Thirst and Drought if it rained not . This made them run from one City to another to seek water ; for as hunger , so thirst breaks thorow all di●ficulties . Those Cities that had no water , did run to those Cities that had either Spring-Water , or Rain-water , but they were not sufficed , saith the text , so great was the Drought , and so many that wanted , that they could not get water enough to relieve their necessities , no not in those places where they had heard that it had rained . This shewes the great straight that they were in , no digging nor delving for Water at home could help them , no new nor old Springs could supply them , but they were forced to leave their houses , and to goe from City to City to seek water , and yet they could not be satisfied ; for the Wells , or Water which might supply one City , yet could not supply so many . This one would think should have awakened them , and brought them to Repentance , no doubt but it did afright them , and made them sad , but yet they were not bettered by their sadness , for they went on still in their sins and superstitions dangerously , and desperately , without any returning , and therefore the Lord upbraids them once more with a yet have yee not returned unto me , saith the Lord. OBSERVATIONS . 1 Sin , and specially the sin of Idolatry brings a People into great straights . The Earth here languisheth , the Corn withereth , and men run up and down for water to quench their thirst ▪ and yet cannot get it , and why is all this ? why for the sin and Apostacy of this people , 1 King. 8.35 . & 17.1 . 2 Obs. God hath variety of Iudgements in store , wherewith to punish a rebellious people . If want of Bread will not mend them , he will try what want of VVater will doe , and if neither of these will work , yet he hath the Pestilence and Sword to follow . Great Judgements are like great men , they seldom goe alone , they have many attendants . Hence when the Lord had threatned many sore Judgements against his People , hee tells them that if they will not be reformed by these things , he will yet plague them seven times more , according to their sins , yea and seven to that , and seven to that ( Levit. 26.18.21.24.28 . ) seven times , that is , many times , and more extreamly than formerly ; if one Judgement will not work upon Pharaoh , he hath nine more that shall , and if lesser will not stir and mend him , he hath greater that shall end him , Exod. 11. & 12. God hath not only written Judgements , but also many unwritten ones to send upon a rebellious people , Deut. 28.61 . 3 Obs. True repentance is a very difficult thing . It is not so easily wrought as many imagine . This people here had Line upon Line , Sermon upon Sermon , Prophet upon Prophet , and Plague upon Plague , and yet you see the charge lies against them still , that they had not yet returned to the Lord. The change of nature is no easie thing , it is an act of Omnipotency ; now true repentance is no less than the changing of the nature , it is not only a change of the words , or of the works , but of the heart and inward man ; it is the changing of a Lion into a Lamb , of a VVolf into a Sheep , of Fire into VVater , and of Darkness into Light , Isa. 11.8 . Ephes. 5.8 . None can change Nature , but the God of Nature , no rods or afflictions of themselves can doe it ; they rather stupifie men , or else make them fret , and so drive them further from God , till he by his grace doe sanctifie them , and set them home upon our hearts , they will never better us ; how many are corrected , but are never taught ; but when the Lord * teacheth Mortification , Sanctification , Humiliation , and obedience by our sufferings , then happy are we , Psal. 94.12 . VERSE 9. I have smitten you with Blasting and Mildew , when your Gardens , and your Vineyards , and your Fig-trees , and your Olive-trees increased ; the Palmer-worm devoured them , yet have yee not returned unto mee , saith the Lord. WE are now come to the third Scourge which God used for the amendment of this People , and that is the smiting of their fruit which grew in their Fields , Gardens , and Vine-yards . They had abused them to Luxury and Idolatry , and now they lose them . God had given them Corne to supply their necessity , and Vines , and Figgs , and Olives for delight ; but their sins deprived them both of the one and the other . In the words we have , 1 The Person smiting , and that is the Lord , it is I , your Creator , Preserver , Deliverer , that hath blest you so long , that now doth blast you , It is I that have smitten you . 2 Here is the Rod with which hee smites them , consisting of three Lashes . 1 Blasting . 2 Mildew . 3 The Palmer-worm . Blasting and Mildew , that may have relation to the Corn , and be one cause of the Famine before mentioned , Vers. 6. ( and the Palmer-worm may have relation to the fruit . God used variety of Judgements that they might the better see his hand in all , and not attribute things to Fate , or Fortune , to Stars , or second causes . Blasting is a Curse threatned against a disobedient People ; ( Deut. 28.22 . ) it usually comes from an * East-wind , which is a scorching drying Wind , withering the Corn , and making it look yellow , Gen. 41.6 . Mildew is the spoyling of the Corn by excessive moysture , making it look * pase ; so that it never comes to maturity , for the natural greenness is gone before it bee ripe , and the colour is faded . The Palmer-worm is a noysome , devouring Worm , it is one of Gods great Armies which he sends against a rebellious People , to destroy their Vine-yards and Fig-trees , that is , the fruites of their Vines , Fig-trees , and Olives , by a Metonimy of the subject . These are worse than Locusts , for that feeds only on the tops of the ears of Corn , as he flies ; but the Palmer-worm sticks close to the Fruites and Flowers they light on , and will not off till they have consumed them . It makes clean work , leaving nothing behind it . These Israelites that neglected their Souls , yet used great care and pains about their Vines , Olives , Gardens ▪ and Orchards , but all your cost and care saith the Lord shall be lost , and become a prey to the Palmer-worm . 3 Here is the time when the Lord smote them , and that was in the very flower and prime , when Gardens , and Vineyards , &c. were increased , and loaden with fruit , when they were multiplying , then he blasted them ; or the multitude of your Gardens and Vineyards did the Palmer-worm devour ; so the Margin of our Bible . 4 Here are the Persons whose fruites were smitten , viz. the rebellious Israelites , included in the Pronoun Possessive , yours , yours , yours ; your Gardens , your Vine-yards , your Fig-trees , your Olive-trees , ; it is for your sins , and your sakes that these are smitten . 5 Here is the unsuccessfulness of these rods upon them , yet have yee not returned unto me , saith the Lord. One Judgement should have wrought upon them , or a second at least , but when a third and fourth shall come , and yet a people shall not be wrought upon , it argues the height of obstinacy and malice , and that such Persons are exceedingly blinded , and besotted by the Devil to their own destruction ; it is a God-provoking Sin , thus still to sin against the remedy of their recovery ; and therefore the Lord still layes his finger on this sore , and oft complaines of it , as here , so elsewhere . Isa. 9.13 . Ier. 3.10 . & 5.3 . & 8.5 . Hos. 7.10 . Hag. 2.17 . How oft doth he require the amendment of this fault , making many promises to incourage them , Ier. 3.1.7.14.22 . and threatens them if they will not , Ier. 15.7 . and yet still they continue impenitent . OBSERVATIONS . 1 God wants not Hosts and Armies of Creatures to subdue a stubborn and rebellious people . He hath the Host of Heaven , and the Hosts of the Earth at his beck , and if he but hiss , or stamp , or give the least intimation to them , they are presently up in armes against us , Isa. 5.26 . & 7.18 . Frost and Snow , Hayl and Tempests , are all his servants , ready prest to doe his will ( Exod. 9.23 . Psal. 147.16 , 17 , 18. Hag. 2.17 ) with these hee can destroy our Fruites in the bud , or in the blade , or when they are come to maturity , yea when they are in the Barn he can send Lightning and consume them . If hee be angry with us , he can call for an Army of Insects , and contemptible Animals , and by these he can destroy us . When Pharaoh rebelled against him , the Lord sent an Army of Froggs , Flies , and Lice against him , and by these hee vext him ( Exod. 8.2.16.21 . ) the Lord hath Hosts of Men and Angels at command , but hee chuseth rather to confound his enemies by these contemptible Creatures , that he may exalt his own power , and abase proud man ; hee hath the Cankerworm , the Palmer-worm , the Locust , and the Caterpiller , these are called his great army , which he sends against a disobedient people , Ioel 2.11.25 . Obj. We are not troubled with an Army of Locusts , Palmer-worms , &c. these were proper to those Eastern Countries ? Ans. It is true , literally , our cold Southern Climate is not subject to the annoyance of these ; yet if the Lord bee angry with us , he can send even these upon us , for South and East are alike to him . Mystically , and Metaphorically , hee hath troubled us with an Army of Locusts , Caterpillars , Canker-worms , &c. yea in kind , he sent a strange Grub which devoured only the Barley ( which is most abused by Drunkenness ) in many parts of the Land , in the year one thousand six hundred forty nine , yea and he can and will ( if England goe on to fin after the rate that it hath done of late years ) bring in an Army of Forreigners , fierce and savage men , whose Language we understand not , who shall shew no mercy to the Old , nor pitty to the Young ; what is said of the Natural , is most true of these Metaphorical Palmer-worms , they are the last and the worst of evils ; they sweep all away before them , and make clean work where they goe , Ioel 2.3 . and this is that Judgement which the Lord seems at this day to bee preparing for England , and yet we are not affected with it . The Churches enemies are strongly united , and have made a kind of Universal peace amongst themselves , Gebal and Ammon , and Amaleck , the Moabites , the Ismalites , the Hagarens , &c. France , Spain , Italy , Curland , Holland , Denmark , &c. are all confederate and united ; and the Churches of Christ who should joyn to their Dove-like simplicity , Serpentine wisdome , when in this juncture of time they should be most strongly united , they are most sadly divided , both within and without , the King of Denmark , with the Electors of Saxony and Brandenburg , joyn with Papists against the Protestant interest , and so doth the Hollander . What sad Massacres have been in Savoy and Poland is well known to the world ; and Plots are preparing for the destruction of the Protestants both in France and Switzerland ; and England that was alwaies wont to preserve the Protestant interest , and assist it in all Nations , yet is so sadly divided , and crumbled into so many Factions , and Fractions , into so many Divisions , and Subdivisions , that without a Miracle of Mercy , we are like to bee made a prey to the Common adversary , who labours with all his might to divide us , that so he may destroy us . Let us then serve the Lord with one shoulder , and with one consent ; let us not provoke this great God , who hath so many Armies in store ready to execute his Judgements on us , Ier. 15.3 . Hee is the best friend , and the saddest foe ; if he be for us , all is for us , but if he be against us , all creatures are against us . We should therefore make peace with this great Lord-General of all Armies , and then they will all be at peace with us ; when our wayes please the Lord , he will make even our enemies to be at peace with us , Prov. 16.7 . the men of Tire and Sidon desired to be at peace with Herod , because their Land was nourisht by the Kings Land , Acts 12.20 . all we have , we have it from God , we are Tenants at will to him , and therefore should be careful to preserve his favour . Many when Blasting and Mildews are abroad , goe not to God , but to a Bush for ayd ; They will May their Corn , and stick up a Bush , thinking by this means to keep it from Blasting ; a Heathenish custom , to be abhorred of all such as acknowledge the Providence of God. Such Atheistical practices may justly provoke the Lord to blast thy Corn indeed . Little better is that of the Popish Processions about the Fields , with Flaggs , and Banners , and Bables . The best and only remedy in this case , is humble penitential Prayer , 1 King. 8.37 , 38 , 39. to such the Promise runs , If Blasting , Mildew , Locust , or Caterpillars be in the Land , if Gods people shall pray , and know every man the plague of his own heart , that is , his Sin , which is the cause of all other Plagues , then will the Lord hear in heaven , and forgive and heal the Land , 2 Chron. 6.28 , 29 , 30. & 2.7 . 13 , 14. 2 Obs. Loss of fruit is a punishment for sin , and a sign of Gods displeasure against a people . Fruit , Corn , Cattel , Trees , all fare the worse for sinful man. God turns a fruitful Land into a Wilderness for the wickedness of them that dwell therein , Psal. 107.34 . and therefore when the Lord is angry with a People , we read how he brake their trees with hayl , and destroyed their Vines and Fig-trees , Exod. 9.25 . & 10.5 . Deut. 28.16 , 17 , 18.39 , 40. Psal. 78.48 . & 105.33 . we should therefore over-look second causes , and see Gods hand afflicting us in these losses . Many impute that to Winds , Frosts , Blasts , &c. which are indeed the finger of God , pointing to our abuse of the Creatures , which provokes him to take them from us . It will be our wisdome therefore when ever the Lord gives us plenty , to take notice of Gods hand , and praise him ; and when we want them , to be humbled before him , and to beg the restoring of them at his hand , who gives to all that ask in faith , liberally , and upbraideth no man. VERSE 10. I have sent among you the Pestilence after the manner of Aegypt , your young men have I slaine with the sword , and have taken away your horses , and I have made the stink of your Camps to come up into your nostrils ; yet have yee not returned unto me , saith the Lord. IN this Verse we have a Fourth and Fifth Rod , where-with the Lord chastned this stubborn people , viz. the Pestilence , and the Sword. Before they were smitten with the Famine , which rich men many times feel not ; now follows the Plague and Sword , as usual Concomitants on the former ; hence all these three are so oft joyned together in Scripture . These meet with the rich , as well as the poor ; yea the Sword ayms principally at rich men ; Souldiers doe not use to enquire , where dwells the poor man , but where dwells the Vsurer , the rich Oppressor , &c. the poor scape best many times in such combustions , Ier. 39.20 . Q. The Question will be , what Pestilence this was , and when it fell upon Israel ? A. 1. It is conceived that the Pestilence of Aegypt here meant , was not any one particular Plague , but a complication of Plagues ; and specially the Fifth and Tenth Plague of Aegypt , which brought Murrain on the Cattle , and Mortality on men . First , there was so great and so grievous a destruction of Cattel , that all the Horses , Asses , Camels , and all the Cattel of Aegypt dyed ( Exod. 9.6 , 9. ) 2 All their first-born dyed , there was not a house in which there was not one dead , Exod. 12.29 . Psal. 78.50 , 51. so it was amongst this people , there was a sore slaughter both of men and horses . The Prophet seems to allude to the dayes of King. Iehoahaz King of Israel ; when the King of Syria made so great a slaughter amongst them , that of the whole Army of Israel there were left but fifty Horse-men , ten Chariots , and ten thousand Foot , all the rest were destroyed , and made like the dust by threshing ( 2 King. 13.7 . ) Hereupon the Air was corrupted , and the loathsome stench of so many dead Bodies , helpt to bring the Pestilence amongst them . In this Verse wee have these parts considerable . 1 The Judgements inflicted , which are two . 1 The Pestilence . 2 The Sword. 2 Here is the nature of this Pestilence , it is not an ordinary one , but it is a most noysome , grievous , deadly Pestilence ; such a one as God inflicted upon his professed enemies , the Aegyptians , when Man and Beast suddenly dyed . Ieroboam when he was in Aegypt learnt the Worship of the golden Calves , this he taught to Israel , and having made them like the Aegyptians in Idolatry and Sin , the Lord now makes them alike in Judgement , I have sent amongst you the Pestilence , after the manner of Aegypt . The words in the fountain are , I have smitten you with Pestilence in the way of Aegypt , it is an Hebraism used in other places , as Isa. 10.24 , 26. Ezek. 20.30 . and is as much as after the manner of Aegypt , as our Translation renders it well , q. d. As I sent sore Plagues upon the Aegyptians , in like severity will I deal with you , who have walked in their obstinacy and Idolatry . 3 Here is the special Object , or the Persons slaine by the Sword , and these are their young and strong men , Your young men have I slaine with the sword . Young men are for Warre , and more fit for service than old men , by reason of their strength , spirit , boldness , and activity ; Old men are for counsel , and young men for action . Young men in the height of their bloud sin with more heat and violence , and so their sins are more displeasing unto God ; and therefore he oft cuts them off in the height of their sin . 4 Here are two Adjuncts and Concomitants which usually attend upon Warre ; the first is the loss of horses , I have taken away your horses , and carried them into captivity , with your haughty young men who trusted in them . These are the strength of the battail , but the Riders being taken , the Horses must needs be taken with them . 2 Loathsome stench , and noysome smells , I have made the stench of your Camps to come up into your nostrils , partly by such as dyed of the Plague , and partly by the multitude of men and horses that were slain , and lay unburied , and so infected the air . 5 Here is the old complaint continued still , yet have yee not returned unto me , saith the Lord. Though yee have been thus sadly smitten with all my great Rods , yet all my labour is but lost upon you , for you still contemn the remedy of your recovery , and have not yet returned unto me saith the Lord. OBSERVATIONS . 1 When lesser Rods will not mend a people , God usually comes with greater . Blasting , Mildew , Palmer-worms did not work upon this People , and now comes Pestilence and Sword , Gods great Rods to destroy them utterly . 2 Obs. Iudgements , especially great ones , seldome goe alone , Sword , Plague , Famine , often goe together . As men multiply Sins , so God multiples Plagues ; and as they have variety of sins , so he hath variety of punishments , as I have shewed before on Vers. 8. Obs. 2. 3 Obs. Parity of Sin , brings parity of Iudgement . The Aegyptians were obstinate Idolaters , no Plagues could work upon them , therefore God destroyed them . And this was Israels case , they were obstinate Idolaters like the Aegyptians , and now God follows them with Plague upon Plague as hee did them , I have sent upon you Pestilence after the manner of Aegypt . They were incurable and incorrigible like the Aegyptians , and now God smites them with Aegyptian Plagues , according to that threatning , Deut. 28.61 . I will cause the diseases of Aegypt to cleave unto thee . Sin hardens Gods heart against his people , and makes him deal with them , as hee useth to doe with his enemies . It turns him , who is our best friend , into the saddest foe . That power which he used in destroying his peoples enemies , if his people forsake him , and rebel against him , hee will exert that power in destroying them . Thus the Lord used here the same weapons of his wrath against his people , as before hee used in destroying the Aegyptians . And may not England now fear , lest that power , which the Lord hath shewed in the saving of us from the hands of unreasonable men , should now bee turned against us for our Blasphemies ; and Apostacies ? and as we have partaken with Germanies sins , and Polands sins , and Irelands sins ; so wee should be made like them for plagues . Wee have given the Lord just cause by our provocations to turn his hand against us , and to consume us after he hath done us good . ( Iosh. 24.20 . ) And as hee hath made us the head , so now hee might make us the tayl ; and as he hath made us the terror of the Nations , so now he may justly make them a terror to us for our ungrateful , dis-ingenuous walking towards him . 4 Obs. The Pestilence comes more immediately from God ; It is his Messenger , it is commanded and commissioned by God , to goe to such and such Families , Towns , and Persons , that so if any one ask , How came the Pestilence here , why I sent it said God ; it is a servant of his sending , 2 Sam. 24.15 and an Arrow of his shooting , Psal. 91.5 . with this hee wounds , kills , and consumes his enemies , Ezek. 5.16 , 17. The Plague is not Casual , but Providential , there is a Divine hand of immediate Providence in this Judgement ; as there is no evil of affliction in the City , so much less this signal evil ▪ but it comes from God , Amos 3.6 . It is he that decrees it , he increaseth it , and he removes it , how and when he pleaseth . Hence it is called his Sword , 1 Chron. 21. ult . it is not the sword of a weak man , but of an Almighty God , which none can resist or fly from ; it is his Hand out of which none can deliver us , 2 Sam. 24.14 . Moses tells Pharaoh , that if he refuse to let Israel goe , behold the hand of the Lord , i. e. the Plague shall light on thy Cattel , Exod. 9.3 . this hand of his will finde out all his enemies , Psal. 21.8 . this is a sign of Gods great Wrath. God brings not out this great Rod , till men have greatly provoked him by their great sins , Numb . 11.33 . & 16.46 , 47. Levit. 26.25 . Deut. 32.22 , 23. As 1. Idolatry . This is a God-provoking , and a Land-destroying Sin , and brings the Plague upon a Land , Psal. 106.29 . Ezek. 5.11 , 12. Rev. 16.2 , 11. 2 Contempt of Gods Word and wayes , Deut. 28.21 . Ier. 29.18 , 19. 3 Fornication and uncleanness . For this Sin God cut off twenty four thousand of the Israelites with the Pestilence , Numb . 25.9 . men will not judge and punish such , but God will , Heb. 13.4 . 4 Murmuring and unbelief ; when men repine at Gods dispensations , and will teach him how to rule the World ; this brings the Plague , Numb . 14.2.3.11.12.36 , 37. & 16.46 . 5 Persecuting Gods Ministers and people . Pharaoh , that persecuted Israel , had variety of Plagues laid on him . God shoots this Arrow especially at such , Psal. 7.13 . Ier. 29.18 . & 38.2 . The Heathen Emperours which persecuted the Christians , were punisht with great Plagues . 6 Prophanation of holy things . This brought the Pestilence ( as it is conceived ) upon the Corinthians , 1 Cor. 11.30 . he will be sanctified of all that draw nigh unto him ; in mercy ▪ if they come preparedly : in judgement , if they come irreverently . Wee should therefore be careful by unfeigned Repentance and Humiliation to remove Sin which is the cause , and then the Plague which is but the effect will soon cease ; but without this , all Physick , flying , washings , burning , &c. are but vain . Till God bee appeased , the Plague will never bee appeased ; till we humble our selves before him , he will not heal us , 2 Chron. 7.13 , 14. till by faith we fly unto him , he will not hide us from the Pestilence , Psal. 91.1 . to 8. 1 This speaks Terror to the wicked and impenitent ; they have not to doe with men in this Judgement , but with God , who is a consuming fire , and from whom there is no flying , Amos 9.1 . to 5. when men oppose men , they may make some resistance ; but when Omnipotency comes against Impotency , and the Creator against the Creature , whose heart can be strong , or whose hands endure ? Ezek. 22.14 . The Plague , when it seizeth upon a man in wrath , it is a Terrible Judgement ▪ and that in many respects . 1 In respect of pain , it torments men with terrible burning , in so much that many run mad , and make away themselves ; yea and the stronger men are , usually the sooner they are cut off by the Pestilence . It is a noysome , loathsome Disease , hence called , The noysome Pestilence , Psal. 91.3 . and if any doe recover , yet are they seldome well ; some lose their Hearing , some their Sight , some their Memory , most carry the prints of it with them to their Graves . It is a woful Judgement , and brings with it woful fears , woeful sorrows , woful desolation , and woful terrours , even the terrours of death . 2 It is a Judgement that seldome goes alone , but is attended with famine , poverty , depopulation , ruine , Ier. 22.6 ▪ 9. & 28.8 . Ezek. 14.21 . 3 It deprives us of many choy●e Blessings , which in other distresses men doe enjoy . 1 It deprives us of the liberty of Gods House and Ordinances . A sad affliction , much lamented by David , Psalm 42. & 84. 2 It deprives us of our Callings , so that we cannot serve God in them , which is one great end why a good man desires to live . 3 Of the comfort of Friends , which in other Diseases they enjoy . Two are better than one , and woe to him that is alone . 4 The suddenness of it addes much to its terror , it slayes thousands suddenly ; we read of seventy thousand slaine in three dayes , 2 Sam. 24.15 . it is an Arrow that flies speedily , Psal. 91.5 . In Senacheribs host in one night there dyed of the Plague ( as some conceive ) one hundred fourscore and five thousand men , 2 King. 19.35 . 2 It may comfort the Godly , that they have not to doe with unreasonable men , whose tender mercies are cruelties ; but with a gracious God , who in the midst of his Judgements remembers mercy . It is the Cup which their Father gives them , it is his Hand , his Arrow , his Messenger ; hee sends , he orders , he moderates , and mittigates it ; He bids it goe , and it goes ; stay , and it staies , 2 Sam. 24.15 , 16. It is a mercy when the Lord corrects us himself , and doth not sell us into the hand of Slaves who have no mercy . This made David chuse the Plague rather than the Sword , 2 Sam. 24.14 . God keeps his people safe in the very midst of the Pestilence , when thousands , and ten thousands fall round about them , Psal. 91.7 . many a wicked man flies , and the Plague overtakes him ; many a good man stayes , and God preserves him . Q. The Question then will be , Whether it be unlawfal to fly in time of Pestilence ? A. 1. Some hold it utterly unlawful , because our dayes are numbred , and as wee cannot prolong our dayes , so wee cannot shorten them , Iob 7.1 . & 14 , 15. This reason will not hold , for it is no trusting ▪ but a tempting of God , it is rashness and presumption to run into danger because our days are numbred . A man may not goe into the Fire , nor cast himself into the Water , or goe meet a Lion or a Bear , because God hath determined how long we shall live . Christ would not tempt God , by casting himself down from the Pinnacle , as the Devil would have had him , Matth. 4.6 , 7. As God hath ordained the end , so he hath ordained the means to bring us to that end ; as God hath determined our dayes , so he hath determined that wee shall fly dangers , and hurtful things which may shorten our dayes . When Saul threw a Javelin at David he fled from him , 1 Sam. 19.10 . wee see men fly from Sword and Famine , and why not from the Pestilence when God gives us an opportunity ? Nature teacheth every Creature to preserve it self from danger , and if the Lord should reveal it to us , that we should be safe from the Plague , yet we must use the means . Noah knew he should not be drowned in the Floud , and yet hee builds an Ark ; Paul knew that God would save him , and his Partners in the Ship , yet they must use the means , and row towards the shore , Acts 27.34 , 38 , 39 , 40. 2 Obj. Charity commands us to visit the Sick , and to help our Neighbours in their distress . Ans. Charity begins at home , I may not to help my Neighbour kill my self , and 〈◊〉 family , by rash and presumptuous running into infected places without a call . Hee that commands that I should not kill another , commands also that I should not kill my self . The Plagues of God are terrible , and not to be played withall . In the time of the Law we see how careful the Lord was of the safety of his people , Levit. 15.45 . he commanded that the Leper should bee separated from others , he sets down signs how they should know it , hee must wear a different garment , and must cry , I am unclean , unclean ; now if in the Leprosie which was a less infectious disease , and not deadly , such care was to be used , how much more in the Pestilence . 2 We may visit them by others , and send our charity by such as are appointed to tend them ; and though in body wee are absent from them , yet we may and must sympathize with them , and by writing , praying , directing , providing of food and Physick for them , we may and must according to our places and abilities help them . 3 Obj. We must shun unbelief , but this flying argueth weakness of faith , as if we could not be safe unless we fly . Ans. A pious use of the means , which God hath ordained for our safety , doth not destroy but establish faith . I beleeve , that God will preserve my life , yet I eate and drink , and must use means notwithstanding , else I should not trust , but tempt God. 2 We must distinguish . 1 There is a flight of Diffidence , and contempt of Gods Judgements , as if we would fly from his hand and presence , that it should not over-take us , and this is Atheistical . 2 There is a Prudential , providential , religious flight , when God gives us a way to escape , and to provide for our selves and our families , and this must thankfully be embraced ; for David had strong faith , and yet he was affraid of the Pestilence , 1 Chron. 21. ult . 4 Obj. Yet David did not fly from it . Ans. 1. He was a Magistrate , and so bound by his place to abide amongst his people . 2. It continued but a short time , but three days . 3. It was his fault more especially that procured it . 4. Hee could not fly out of his Kingdom , unless he would fly into his enemies hands . 2 We must therefore distinguish of Persons . 1 Some are set by God in place of Publick trust , as Magistrates , Ministers , Over-seers of the Poor , &c. These must not fly , but must keep their places , that they may suppress disorders , and by their Government , Counsel , and Prayers , they must lye in the breach , as Moses and Aaron did , Numb . 16. 46 , 47. now when a man hath this Call , hee may keep his station with comfort and courage ; for the Lord hath promised to keep us whilst we keep our wayes , as appears in that precious ninety first Psalm , the most comfortable of all the Psalmes in times of Pestilence ; God can destroy the Aegyptians by it , and yet preserve his people . How many Midwives , Physitians , and renders of infected persons , some of which have laine in the same bed with infected persons , yet being called by God to the service , have been preserved from infection . Or , if a good man should dye of the Pestilence , yet being found in Gods way , he is blessed , Rev. 14.13 . Blessed are the dead which dye in the Lord , whether they dye of the Plague , or by the Sword , or Famine , it matters not , so they dye in the fear and favour of God. Caution . Not that a Magistrate or Minister is bound in person to goe visit infected Persons , for then he makes himself uncapable of Publick imployment and the Ministers Auditors will be afraid to come hear him ; so that in this case the Publick good must be preferred before a private , and a greater good before a less . That good man Bullinger going to visit one infected with the Plague , brought it home to his family , so that his Wife and two Daughters dyed of it . The Church of God , and our own Families , are to be preferred before any private person ; Publick persons are set over a Society , and not over one or two . Hence when David would have gone out with his Souldiers to battle , the people answer , Thou shalt not goe , for thou art worth ten thousand of us , 2 Sam. 18.3 . But private persons who are free , and have no publick tye by duty or charity to stay , they are free , and may for a time absent themselves if they please . 5 Obj. I am a godly man , and God hath promised that such shall not dye of the plague , Psal. 91.10 . Ans. God hath no where promised an absolute freedome to his people from the Pestilence , but only conditionally , viz. so farre as it shall be good for them ; indeed he alwayes preserves his people from the evil of it , so that it shall never be a Plague , or a Curse , but a fatherly correction to them ; and so the Promise is fulfilled . There shall no evil befall thee , neither shall the Plague come nigh thy dwelling , viz. as an evil or curse , Psal. 91.10 . The evil is alwayes taken away from the godly , and the sting pulled out , and God makes it up to them in some better kind . By it he takes them away from greater evils , and makes the Pestilence like Elijahs fiery Chariot , to conveigh them more speedily to heaven . In respect of outward afflictions , all things come alike to all . Eccles. 9.2 . the same Sythe cuts down good corn and weeds , but for a different end and purpose . We may not therefore censure them all as wicked men that are visited with the Plague , for God may try his dearest Servants in this kind . David , Iob , Hezekiah , and the Corinthians are conceived to have been visited all in this kind . Bullinger had it , Beza had it three times , Iunius and his pious Wife dyed of it , and a thousand holy men and women dyed of it in Cyprians time . What is for our profit wee patiently bear , this is sent for good to good men , and as all other things , so this shall turn to their everlasting good , Rom. 8.28 . [ See more of the Plague in Rivet on Psal. 91. D. Bound on Psal. 20. Attersol on Numb . 14.11 . p. 597. folio . Dr. Gouge his Arrows , p. 1 , &c. Roberough on 2 Chron. 7.14 . Mr. Clerks Mirrour , chap. 98. folio . Et prae aliis Binchii Mellificium Theologicum , Loc. 12 , P. 2. pag. 142 , &c. ] 5 Obs. It is God that sends Warre upon a disobedient people . This is his last and worst Rod , which hee brings forth against obstinate sinners , Levit. 26.25 . Deut. 28.25 . Iudg. 2.13 , 14. & 3.8 . & 4.1 , 2. & 6.1 . & 10.6 , 7. & 13.1 . Esa. 42.24 , 25. Ier. 15 , 6 , 7. Ezek. 14.17.21 , This may inform us that Warre is lawful . 1 It is that which God commanded , Deut. 20. 1 Sam. 23.2 . 2 It is commended in the Saints . Abraham fought against four Kings , and conquered them ; Moses warred against the Amalakites , and prevailed against them ; Ioshua fought against the Canaanites , and subdued them ; Gideon fought against the Midianites ; Iephthah against the Ammonites ; Sampson and David fought against the Philistims , and God prospered them all , and they returned the praise of these Victories unto God , who teacheth his peoples hands to warre , Psal. 144.1 . and directs them in the battle , Iosh. 6 , 2 , 3 , 4. hee is their Captain , Iosh. 5.14 . he gives them success , Psal. 144.10 . Heb. 11.33 , 34. Revel . 17.14 . so that the Anabaptists who condemn Warre as sinful , doe charge God with Sin , and so are guilty of indirect blasphemy at least . Obj. Warre might be lawful in the Old Testament , but it is unlawful in the New Testament . Ans. This is Gratis dictum , it is said , but it is not proved , yea the contrary appears by Christ himself , who commends the Centurions faith ( Matth. 8.20 ) without any bidding him leave his Military imployment , which doubtless he would have done had it been sinful ; by this wee see , that warring and beleeving may well subsist together in the same man. Iohn Baptist teacheth the Souldiers how they should behave themselves in their stations , which he would not have done had the calling it self been unlawful , Luke 3.13 , 14. neither did Peter disswade Cornelius from his Military kind of life , but Baptized him without any injunction of forsaking his Military station , which had it been unlawful hee would have done , Acts 10.1 , 2 , 4. Besides , in the New Testament , the Magistrate must not bear the sword in vain , but must be a terror to those that doe evil ; and this he could not be , if he did not raise Armies sometimes against the Sons of Belial that rise against him . Yea the Anabaptists themselves in Germany , when they had once got power into their hands , they defended themselves by Armes , and made foul spoyl where they came . Obj. God would not suffer David to build him an house , because he was a Warrior , and had shed much bloud , 1 Chron. 22. 8. but Solomon a Prince of peace must doe it . Ans. The Temple was to be a Type of the Church the proper subject of peace , and therefore Solomon a Prince of peace must build it , who was also a Type of Christ the Prince of peace , and in this respect David could not be a Type of Christ , because he had shed much bloud . Not that God doth here condemn David for fighting his Battles , for he had Gods command , assistance , and approbation for what he did ; but because the Temple was to be a Type and Figure of the Church , whereof Christ is head , therefore Solomon a man of Peace must build it . Obj. Wee are commanded not to resist evil . Ans. Such places speak against private revenge , and not against the Magistrates Power , who is appointed by God to be a terrour and punisher of such as doe evil ; as I have at large shewed elsewhere . Obj. In the Primitive times the Church suffered Persecution , without any defending of themselves by any other armes than prayers and tears . Ans. Those times and our times differ ; for in those Primitive times the Magistrate that should have defended the Church , was an utter enemy to it , and they might not take the Sword out of his hand , but must patiently suffer . But wee live under a Christian Magistrate , who calls for our assistance against the enemies of the Church , which call , ( when rightly Circumstantiated ) wee are bound to obey . [ See the lawfulness of Warre proved in thirteen particulars , by Dr. Gouge in his Arrows , p. 209.2 P. and in M. Ley his Fast Ser. on Ier. 4.21 , 22. p. 11. &c. Preacht 1643. Sharpius Loc. Com. Loc. 43. Q. 10. p. 246. Tactica Sacra . cap. 6. ss . 9. p. 163 , 164. see fifteen Anabaptistical Cavils refelled by Peter Martyr on 2 Sam. 2.24 . mihi p. 193. and Dr. Gouge his Arrow , p. 210. ] 2 This must deeply humble us when even the Sword lies on us , since we have not only to doe with men , but with the great God in it ; it is he that raiseth Warre against us , and layeth this sore Judgement on us , and is therefore called the hurtful Sword , Psal. 144.10 . the powerful Sword , Job 5.20 . the oppressive Sword , Jer. 46.16 . the devouring Sword , which destroyes from one end of a Land unto another , Ier. 12.12 . Warre is the saddest of Judgements , as having usually all other Judgements attending on it , with confusion , Robbing , Rapes , Plundring , Firing of Townes , devastation of Countries , Imprisonment of mens Persons , doleful Out-cryes , and confused Noyses , with Garments rolled in bloud , ( Isa. 9.5 . ) when there is measuring of Cloth by the long ell , i. e. the Pike , and no Lawes can be heard for Drums . This turns a Garden of Eden into a desolate Wilderness ( Ioel 2.3 . ) as we see in Germany , Savoy , Poland , &c. Let us therefore beware of provoking the Lord by our sins , to bring this direful Judgement on us . Let us judge our selves , and so prevent this Judgement , Iudg. 10.10 . and put our mouthes in the dust if there may be hope , Lam. 3.26 . let us by our Prayers and Tears first conquer God , and then we shall quickly conquer all , Psal. 81.13 , 14. It is he only that raised our Warres , that can make them cease ; it is hee that gives the Sword its commission ; and till hee take away its commission , it will not cease . It is he that maketh Warres to cease not only at home , but also abroad , even to the ends of the earth , Psal. 46.9 . It is not men that put an end to War , for if some might have their way we should never have peace ; like Salamanders they love to live in the fire of warre and contention , these are Monsters , not Men ; Davids Prayer shall be mine , Scatter the people that delight in warre . It is the Lord that subdues our enemies , and creates peace for his people . Hence Moses in that excellent Song ascribes all to God , ( Exod. 15.1 . to 14. ) The Lord hath triumphed gloriously , He ( not we ) hath thrown the Horse and his Rider into the Sea , He is our strength , He is our Salvation , Thou Lord hast overthrown them , Thou hast destroyed them , Thou hast delivered thy people , &c. when ever therefore we want Peace , let us goe to this God of peace , and by Prayer and patience wait on him , who can with a word of his mouth speak us into peace , and make all warres to cease amongst us . [ See more concerning Warre , in Gerards Loc. Com. de Magistratu , Tom. 2. folio , p. 416. in fine libri . Dr. Gouge his Arrows , p. 177. Clerks Mirror . chap. 134. B. Halls Cases of Consc. Decad. 2. cha . 9. Grotius de Jure belli . B. Babington on Exod. 17.1 . Binchius Mellif . Theolog. Loc. 12. p. 133. P : 2. see sixteen excellent Sermons in Latine on this subject , by Sibelius , on Exod. 17.1 . &c. 1 Vol. folio , p. 216 , 217 , &c. ] 6 Obs. Obstinate sinning provokes the Lord to cut off young men . Your young men have I slaine with the sword . Their Sins are acted with more impetuous violence , and so are more displeasing unto God. As God is much delighted with the obedience of young men , when they can break through many difficulties to serve him ( Ier. 2.2 . ) so he is greatly displeased with the heady , haughty , outragious courses of young men , whom no counsel will reclaime , nor warning amend . That age which is most prone to sin , is nearest to Judgement ; and when God shall awaken Conscience , and set the sins of thy youth in order before thee , then thy mirth will be turned into mourning , and thy joy into heaviness , Eccles. 11.9 . When young men dishonour God , and preferre the Devil his profest enemy before him , giving the wine and flower of their dayes to the Devil , and the dreggs to God ; hee will give such up to spiritual Judgements , and take no pleasure in them , Isa. 9.17 . I will not joy in your young men ; implying , that when young men walk in Gods way , they are Gods joy and delight , but when they are proud , prophane , idle , unclean , &c. then comes the Feaver , the Plague , the Sword , and cuts them off ; such rude rebellious persons shall not live out half their dayes . When Israel fell to Idolatry , then a fire consumed their young men , Psalm 78.63 . and when they grow obstinate and incorrigible , as in the text , then the Sword destroyes them . On that Young men then would be perswaded to fly from the lusts of youth , deny themselves betimes , and make the Lord the God of their youth , and then hee will bee the God of their old age , hee will never leave them , nor forsake them . 7 Obs. Sin robs us of our Creature-comforts . Before they lost their Young men , and now they lose the Horses , and the Riders too ; your Horses are gone into captivity , and are taken from you . A Horse in it self is a useful creature , it Fights for us , Draws for us , and Carries us up and down ; but sin robs us of them , and makes them unsuccessful and vaine , Psal. 33.17 . These Israelites had trusted in their Horses , ( Hos. 14.3 . ) and now God makes them sensible of their folly , in trusting to creatures that cannot profit them , nor save them in a time of trouble . God had left them , and now Peace leaves them , Horses leave them , Plenty leaves them , and their Young men which were the strength of their Battle , leave them ; so sad it is with people when God departs from them , Hos. 7.13 . 8 Obs. Noysome stenches are a punishment for sin , Isa. 34.3 . Joel 2.20 . As we have abused all our Senses , so God may justly punish us in them all . Bless the Lord then for the Winds , those Fans of the world , which are a means to keep the Air pure from infection , which otherwise with Damps and ill sents would poyson us every moment . VERSE 11. I have over-thrown ( some ) of you [ or some amongst you ] as God over-threw Sodom and Gomorrah , and yee were as a fire-brand pluckt out of the burning , yet have yee not returned to me , saith the Lord. WE are now come to the Sixth and last Rod which God wasted on this stubborn People in vain , and that is the subversion of their Cities . I have over-thrown some of you , &c. Where we have , first the Judgement executed , viz. the subversion of some of their Cities . Some read the words Prophetically , as if they were a Prophesie of some Judgement to come , q. d. I will raise up Salmaneser the King of Assyria , who shall besiege Samaria , and take it , and shall subdue the Kingdome of Israel . But this is clear against the text and context , for the word is in the Preterit Tense , and not in the Future ; it is not I will , but I have overthrown your Cities ; and yet yee have not returned unto me ; which clearly shews that he speaks of Judgements past , and such as had been ineffectual upon them , and therefore he goes on to threaten more grievous things against them . But now , thus will I doe unto thee , &c. 2 Here is the Author of this subversion , viz. the Lord , I have overthrown some of you as God overthrew Sodom , q. d. As I overthrew Sodom and Gomorrah , so have I overthrown your Cities . God speaks of himself according to the Hebrew Dialect in the third Person , setting forth thereby his Honour , and his power in this signal Judgement . The like expression we have , Gen. 19.24 . The Lord rained fire and brimstone upon Sodom from the Lord ; that is , from himself . It is an Hebraism , when a Noun is put for a Pronoun , the more emphatically to express that it was not by Accident , or any ordinary course of Nature , but by the immediate and almighty Power of God , that such showers of Fire came upon them . 3 Here is the dreadfulness of this subversion , it was like the destruction of Sodom and Gomorrah . As God made them examples of terrour to all the wicked in succeeding Generations , by consuming them with fire from Heaven ( 2 Pet. 2. 6. Iude 7. ) so the Lord brought those Israelites to the very brink of utter ruine and destruction . Q. Wee read of no Cities in all the Scriptures , that ever the Lord destroyed with fire and brimstone immediately from Heaven , but only Sodom and Gomorrah , upon whom he brought the saddest and most stupendious destruction that ever we read of ; how then are these Cities said to be destroyed like them ? Ans. It is an Hyperbolical speech , frequently used in Scripture , to set forth the most terrible desolation , and dreadfullest devastation that can befall a People , and therefore when the Holy Ghost would set forth the signal Wrath of God against a place , he tells us it was like the destruction of Sodom and Gomorrah . Thus it sets forth the destruction of Babylon , Isa. 13.19 . & Jer. 50.40 . and so of Moab and Ammon , Zeph. 2.9 . so that it is a Figurative speech , and must not be taken Literally , but Allusively ; Sodoms destruction is put for dreadful and extream desolation , and doth denote rather the measure of Gods displeasure , than the manner of the punishment , so Isa. 1.9 . Ier. 49.18 . Hos. 11.18 . Israel here was brought so low , and to such extreamity by their enemies , that their destruction seemed like that of Sodom and Gomorrah , and those that escaped out of those great trials were so few , that they seemed like a brand pulled out of the fire . This seems to relate to that time when God raised up Hazael , and the Syrians , who smote Israel in all their Coasts , burnt their Cities , laid wast Gilead and Bashan , killed their young men , slew their Children , ript up their VVomen with Child , opprest them in their Estates and Persons , so that they became like the dust by threshing , that is , very weak and contemptible , their strong Holds were lost , and they had no Humane helper ; they had but fifty Horse-men left , and ten Chariots , and ten thousand Foot , a poor Guard for a Kingdome . To so low an ebbe were they brought , as appears 2 King. 10.32 , 33. & 2 King. 13.3.7 , 20 , 22. & 14.26 . 4 Here is Gods mercy to Israel , set forth by a kind of correction or mitigation ; yee were indeed like Sodome , yet not altogether like Sodome , for all their Cities were burnt and none escaped ; but the Lord hath spared your Metropolis , and chief City Samaria , and pulled some of you as a brand out of the fire , q. d. when you were in a very low and lost condition , being like a peece of Timber half burnt , yet then had I pitty on you , and remembred my Covenant , and rescued you out of your present misery by the hand of Ieroboam the second , the Son of Ioash , even as a brand out of the flame , and saved a remnant of you from the sword ( 2 King. 14.25 . ) To pull one as a brand out of the fire is a Proverbial speech , and signifies the great danger which a man is in . Thus Ioshua the High Priest , whom the Lord delivered out of the Babylonian fiery Furnace , is called , A brand pluckt out of the fire , Zach. 3.2 . 5 Here is their horrid obstinacy still under this hideous and stupendious Judgement , Yet have yee not returned unto me , saith the Lord. This is Versus intercalaris , the usual burden of Gods sad complaint , though he had sent amongst them Aegyptian Plagues , and Sodomitical destructions , yet so obdurate were they , that neither the one nor the other could work upon them . The sum of all is this , That I might leave no means unassayed ( saith the Lord ) to reclaim you , I have added this to all the rest of my Iudgements , that I have overthrown some of your Cities , and brought you so low , that you were almost like Sodome and Gomorrah , and you of Samaria were left out of the common destruction , as a brand taken out of the sire , yet all this hath not moved you to return unto me , saith the Lord. OBSERVATIONS . 1 If the Word of God work not upon mens hearts , neither will Iudgements work upon them . These people had Elijah , Elisha , Ionah , Ioel , Micah , Hosea , Amos , to preach to them , but their Ministery was ineffectual , and now wee see that no Judgement can work upon them . Those that are Sermon-proof , and will not beleeve the Word of God , will quickly be Iudgement-proof , and contemn Gods Sword. Those that have Moses and the Prophets , and yet will not beleeve them , neither will they beleeve though one should arise from the dead , Luke 16. ult . If a man should come roaring from Hell , it would affright men , but it is easier to fright men out of their wits , than out of their sins . Lazarus rose from the dead , yet the Pharisees were so farre from being bettered thereby , that they grew madder against Christ. So at the Resurrection of Christ , many arose , and appeared to many , and no doubt but they told them , how it was with those that were dead , and yet it could not work upon them . He that cavils at the Word , will also cavil at Miracles , as the Pharisees did at the Miracles of Christ. He that will not beleeve the Spirit of God speaking in the Prophets , will not beleeve a man pretending that he came from the Dead , and telling what the Damned suffer there . How should he beleeve a Creature , that will not beleeve the infallible testimony of his Creator ? The Scriptures are a surer ground for us to build upon , than an Angels voyce ( 2 Pet. 1.19 . ) No revelations are to be compared to them , God will never set in with wayes of mens invention , when they despise the waies of his own Ordination . The blind world which is weary of true Doctrine , is apt to think , that if an Angel from Heaven , of a Ghost from Hell would come and teach them , then they should bee converted . These are like Saul , who contemned the counsel of Samuel living , yet desired to speak with him when he was dead . But , 1. why doe you not beleeve Christ who dyed , and is risen from the dead , and speaks daily to you by his Ministers ? 2. Why doe you not beleeve the Prophets , who being dead yet speak to you , and have left us a more sure word of Prophesie ? 3. Suppose one should come from Hell all in flames , and tell you what the Damned suffer there , yet how is it probable that this should doe you good , when God tells you the same thing in his Word , and yet you will not beleeve him ? It is most certain , that those who despise Gods Ordinance , will never beleeve a report from a doubtful and erring authority . Desire not therefore Miracles , or Revelations and Enthusiasms , this is a tempting of God ; but suffer God to teach thee in his own way , by his Word and Sacraments ; so did * Luther , and this is the desire of all the Saints , that God would guide them with his counsel here , that is , with his VVord and Spirit , and so bring them to glory , Psal. 73.24 . The conversion of a Sinner is not so much from the excellency of the means , or the abilities of the Speaker , as from the power of Gods Grace , which teacheth us to profit , and maketh the means effectual to us . Great then is the folly of those , who take upon them to teach God , how he should teach the VVorld ▪ they would have Miracles and Angels to doe it , when God saies they shall have Ministers , and Preaching by men to doe it . It is a Satanical delusion for men to think of being converted , or comforted by any other way , than that which God himself hath prescribed . If God hath planted thee under a godly and a faithful Ministry , and that cannot convert thee , then assure thy self if an Angel from Heaven , or a Ghost from Hell should come and preach every Sabbath to thee thou wouldst not be converted . Sad is the condition then of many amongst us , who visifie and contemn , who mock and scorne at the Preaching of the Word , accounting the publishers of it the Pests of a place , and the troublers of Israel ( 1 King. 18.17 . ) grudging at their maintenance , and slaying their persons , this is a sign of remediless ruine to a Nation , 2 Chron. 36.15 , 16. Levit. 26.14 , 15 , 16. Ier. 25.4 , 7 , 8 , 9. Prov. 13.13 . 2 Obs. There is a Divine hand of Providence , that governs the world . This brings plenty and poverty , rain on one City , and not on another ; one City is fired , and another is rescued , as a brand out of the fire . These things come not by chance , or fortune , but there is a signal providence of God in them all . Hee feeds the Sparrows , cloathes the Lillies , numbers our Hairs , and takes special care of his people . Hee hath a directing , protecting , compassionate , vindicating care over all his , he tenders them as the apple of his eye , and writes them upon the palmes of his hands , they are ever in his sight , Isa. 49.15 . & 63.9 Ezek. 16.8 . Zach. 2.8 . Mal. 3.17 . Acts 9.4 . This Providence of God is 1 Watchful . 2 Distinct. 3 Strong . 4 VVise in working . We should therefore comfort our selves in this special Providence of God , and cast all our burdens of cares & fears on him . Hee that provides for the meanest creatures , will not suffer his noblest Creatures to want . He that provides for Sparrows , ( said good Mr. Herne when he was dying , to his sad wife ) will not suffer Herns to want . Yea he that provides so liberally for his enemies , what will he not doe for his friends ? Away then with all carking , distrustful care , only commit thy way unto the Lord , and hee shall direct thy paths . Bee patient under all wrongs and injuries , remembring that Gods eye takes special notice of all the wrongs that are done to his people , to avenge them , Exod. 3.9 . 2 Chron. 16.8 , 9. Let our moderation be made known to all , since the Lord is at hand , Phil. 4.5 . [ See more of the Providence of God in Mr. Perkins on the Creed , Artic. 1. p. 154. folio . Vol. 1. Peter Martyr on 1 Sam. 10. p. 56 , 57. Lessius de Attributis , p. 625. Dr. Gouge his Arrows , p. 373. Rutherford Lect. Latine , c. 11. p. 122. Corbet Fast Ser. on 1 Cor. 1.27 . p. 5 , &c. Dyke on Matth. 4.4 . p. 260 , &c. Strong 31 select Ser. p. 657. Raworth Iacobs Ladder , p. 5 , &c. B. Andrews Catechis . chap. 7. folio . mihi p. 29. Herberts Poems , p. 109 , &c. Pemble , folio . p. 263. to 279. Minutius felix per totum . Par his Grounds of Divinity , p. 33 , &c. ] 3 Obs. God is the destroyer of sinful Cities . If you would know , who it is that overthrows your Cities , It is I saith the Lord , that in justice for your provocations have made your Cities a desolation ; I fired Sodom , destroyed No , Niniveh , Samaria , Babylon , Ierusalem . As the Lord raiseth Cities , and defends the good ( 2 King. 19.34 . & 20.6 . ) so he ruines and layes waste the bad , Hos. 13.16 . Luke 19.44 . keep sin then out of your Cities , if you desire to keep them from fire , plunder , ruine . Take heed of offending God , who is a consuming Fire , and can in a trice consume us , and turn our dwellings into ashes . 4 Obs. In the midst of Iudgements God remembers mercy . Hee doth not stirre up all his wrath , nor suffer his whole displeasure to arise , but le ts fall only some drops upon us , when he might pour a whole Sea of wrath upon our heads , Psalm 78.38 . God might justly have destroyed all these Israelites for their Idolatry and Apostasie , yet he remembred his Covenant , though they had fouly forgot it , and transgrest it ( Hos. 6.7 . ) and saves a remnant , he destroyed but some , not all their Cities . So oft elsewhere we read of a remnant that were saved , 2 King. 19.31 . & Isa. 1.9 . & 10.22 . Rom. 9.27 . 5 Obs. Neither Iudgements nor Mercies can work upon hardned Sinners . Some of these Israelites were destroyed like Sodom , and others in mercy were pulled like a Brand out of the fire ; yet nothing works upon them , but they are Israel still , as Idolatrous and obstinate as ever . VVhen the heart is once hardned by a long custom of sinning , it is not all that Mount Ebal , or Mount Gerizim , Mount Sinai , or Mount S●on can afford ; not all the dreadful Curses of the one , nor all the gracious Promises of the other , that can work upon mens hearts , Prov. 23.29 , 34 , 35. Ezek. 20.5 , 6 , 7 , 8 , 18 , 21. neither Iohns austerity , nor Christs lenity could work upon hard-hearted Iews . If God by his Spirit set not in with the means , nothing works kindly upon us ; yea wee shall bee the worse for beating , as these Israelites , all these six Rods doe but stupifie them , and make them fitter for a greater Judgement . One rod being sanctified may bring a man home to God , as the Prison did Manasses , want the Prodigal , and the Earth-quake the Jaylor ; they had Gods Spirit , that taught them to profit by afflictions , and so were blessed , Psal. 94.12 . but a thousand stripes on a Pharaoh , Saul , &c. doe but make them the more sensless and indurate ; and is not this Englands Sin ? may not we behold our own faces in this Glass ? may not the Lord justly complaine of us , as he doth here of Israel ? I have smitten England with Sword , Plague , and Famine ; some of their Towns and Cities I have fired , and the rest were as a brand pulled out of the fire . Many a time have I broken and blasted the Power and Policy of many great Achitophels , and delivered them from many eminent imminent dangers ; and yet such is their incorrigibleness , and incurableness , that they have not returned unto me , saith the Lord. If any thing destroy this Nation , it is our obstinacy and impenitency , under all those various Dispensations of Mercies , and means which we have so long enjoyed . God like a good Physician , hath long studied our Disease , and given us many Purgative draughts to drink ; he hath visited us with variety of Judgements , and hath let us bloud several times , the better to obtain our Cure , and yet he may complaine of us as hee doth of Israel here , that we have not for all this returned to him . VERSE 12. Therefore thus will I doe unto thee , O Israel , and because I will doe thus unto thee , prepare to meet thy God , O Israel . WEE have heard before of Israels Sin , and Israels Punishment for their sin . We are now come to the third and last part of this third Sermon of the Prophet , which contains an Exhortation , or Invitation to Repentance ; where we have , 1 The Illative Particle , or the note of Inference , Therefore ; The Lord draws a conclusion against them from the former Premises , q. d. since none of my former Judgements will reclaime you , I am now resolved , that you shall reap the fruit of your disobedience , you shall no longer be my People , but I will cast you out of Covenant , and send you into an impure Land ; so that yee shall not only lose your Land , but your Religion too ; not only your Soyl but your Souls to boot ; not only your goods but your God. I have sent out my Foot-men ( saith God ) and you have contemned them , and contended with them ; I will now see , what you will doe with Horse-men ( Ier. 12.5 . ) I my self will now arise in armes against you , as against a pack of rebels . 2 Here is the Lords Commination of some greater Judgement , implied and couched in general terms , Thus will I do unto thee . The Lord seeing their incorrigibleness , goes on to denounce a sorer and sadder Judgement against them , than any yet had befallen them . He doth not tell them how , or in what kind he will punish them , but leaves them to imagine the worst , thereby intimating that he would bring upon them sadder evils than they could imagine . Thus terribly , thus severely , in a more furious manner than formerly , wil I deal with thee . The Judgement was so dreadful , that the Prophet seems either loath , or at least unable to express it ; and therefore he doth as it were draw a Vail over what hee could not in words set forth , with a Thus will I doe unto thee ; q. d. I will bring upon thee some direful desolation , and utter destruction , for so it follows , Amos 8.14 . They shall fall and never rise again . Since they be impenitent , I will speedily execute upon them what I formerly threatned ( ver . 2 , 3. ) I will give Samaria your Metropolis into the Assyrians hand , and you shall be carried Captive into a strange Land. There seems to be in the words a kind of Pathetical Aposiopesis , when a man for anger and indignation cannot speak out his words , but cuts off some word , or part of a sentence which is to bee understood ; and such kind of speech is very frequent both in sacred and prophane Writers . Thus , Psal. 95.11 . To whom I sware in my wrath , if they enter into my rest , q. d. they shall never enter into my rest ; if they come there , let me not be God , or let me not be true . Thus the Hebrews in their execration Oathes were wont to speak . Thus and thus let God doe to me ( 1 Sam. 25.22 . ) without expressing the imprecation , as fearing to name those dreadful evils . 3 Hee allaies this sharp Commination with a gentle and sweet exhortation , full of clemency and consolation , telling them that he is yet their God in Covenant , ready to receive them , if they will but truly repent , and come in unto him ; and therefore he counsels them speedily to prepare ( for where no time is exprest , there , as the Debt , say Lawyers , so the Duty , say Divines , is presently to bee performed ) to meet him , Isa. 21.12 . return and come , but when ? why presently , that is implied . So here , prepare to meet thy God ; but when ? why presently , before the decree bring forth , and it be too late , Zeph. 21.2 . The Lord having told them what he would doe to them , now ( such is his goodness ) that hee shewes them what they should doe , to prevent his Judgements , viz. prepare to meet him . Since he was ready to cast them off , he adviseth them to cast themselves down , and to implore his mercy , and make peace with him . Q. But what is meant by preparing to meet God ? Ans. To meet one hath various meanings in Scripture ; 1. Sometimes we goe to meet Persons , that we may honour them , thus Abraham and Lot went to meet the Angels , Gen. 18.2 . & 19.1 . 2 Sometimes we goe to meet Persons , that we may scoff and jear at them , as Michal the Daughter of Saul did David , 2 Sam. 6.20 . 3 Sometimes we goe to meet Persons to fight with them , as David did with Goliah , 1 Sam. 17.48 . And thus some take the words in the Text for an Ironical taunting speech , as if the Lord had said , Since I am coming against thee , prepare your selves to meet me , and see if yee bee able to encounter me , and keep me back , who am coming against you as an enemy ; come on , and meet mee with your hardned hearts , muster up your Armies , recollect your Forces , call in to your ayde all your Creature-confidences , and see if they can deliver you from my hand , and save you from my wrath , which is even ready to seize upon you . But this sense is very harsh , and contrary to the scope of the place ; for all along the Lord calls upon them , not to stand out against him , but to submit unto him , and therefore he so oft complaines , even five times , Yet have yee not returned unto me , saith the Lord. Besides , there is no meeting of God with Armes and Armies , or any warlike Forces ; what can all the hosts in the world doe against the Lord of Hosts , or who ever hardned himself against him and prospered ? Iob 9.4 . let the Potsheards strive with the Potsheards of the earth , but woe be to him that striveth with his Maker . 4 Sometimes we goe out to meet Persons to humble our selves before them , and to submit to them , as Shimei did to David , 2 Sam. 19.16 . and thus it is in the text , Prepare to meet thy God , viz. by Prayers and tears , by humble supplication , and real humiliation for sin , by forsaking your Idols , and cleaving to Gods true Worship , and by amendment of your lives run to meet him , that you may prevent the execution of his wrath upon you , &c. This is the most proper meeting of God which is here called for , this is the genuine and true scope of the place ; for the words are not a challenge , Come out and meet me ; but a precious direction , shewing us what we must doe to appease and pacifie God , viz. not meet him in a way of Opposition and rebellion , for this were to set Bryers and Thorns in battle against a consuming fire ( Isa. 27.4 . ) but meet him in a way of submission , as Abigail met David , when he was coming to destory Nabal and his house , 1 Sam. 25.32 . So here , since the Lord hath taken up this determination to punish thee , O Israel , and is resolved to bring some greater Judgement on thee , therefore prepare thy self ( saith the Prophet ) by unfeigned humiliation and repentance , that so thou maist prevent the execution of the sentence . Put on thy mourning weeds , take up a lamentation , make ready thy Petition , goe forth upon thy knee , and beseech him to spare thee , that so thou maist prevent thy utter destruction which is now at hand . Q. But why doth the Lord call upon his people to prepare themselves , when their hearts were hardned , and he tells us that the way of man is not in himself , and that the preparation of the heart is his work , and not ours . ( Psal. 10.17 . ) Besides , he had decreed here to carry them into captivity , and hee tells them as much , and therefore all their repentance was but vain . Ans. 1. The Lord had some elect and hidden ones both called , and to be called amongst them , and to these he principally speaks ; for all Gods commands are effectual in beleevers : they are not an empty sound , as they are in the ears of unbeleevers , but there goes forth a power from god inableing them to obey ; if he command them to beleeve , hee inables them so to doe . If he command them to prepare to meet him by repentance , there goes forth a power from him which inables them so to doe . As when our Saviour commanded Lazarus to arise , there went forth a power from him that raised him , Moti movemus , acti agimus , when the will is regenerate and made pliable , then it readily obeyes all Gods commands , be they never so hard or harsh to flesh and bloud ; yet they can doe all things Evangelically through Christ that strengthens them . God gives them his preventing , assisting , co-operating , persevering grace , Iob 11.13 , 14. 2 Such commands as these shew us our duty , not our ability , and must make us in the sense of our own inability , prepare our selves to sue unto him for preparation . 3 Such commands make the wicked more inexcusable , who had power in Adam to obey all Gods commands , but they in him have lost it , and by their daily obstinacy , and falling away from God , and his wayes , they have justified that grand Apostasie of our first Parents . 4 The threatnings of God are not alwayes absolute and irrevocable , but for the most part they are conditional , and to be understood with this exception , viz. except they repent and amend ; and this condition is sometimes expressed , as Ier. 18.7 , 8. Ioel 2.13 , 14. and sometimes suppressed and concealed , as Ionah 3.9 . Yet forty dayes and Niniveh shall bee destroyed ; that is , if they repented not . So here , though Israels case seemed desperate , yet the Lord bids them turn , and he would be propitious to them . 5 Admit the Judgement be irrevocable , and Gods people must notwithstanding their repentance , bee Captives to the Assyrians , yet their repentance had not been fruitless , for they should have escaped eternal misery . 2 In this Life , the punishment of such Penitents is oft mitigated , though not totally removed . Hence we usually see , that in times of publick Calamity it goeth best with the best men ; to them these are but fatherly Chastisements , when to the wicked they are fore-runners of greater wrath . A Ieremy , Ezekiel , Daniel may goe into Captivity , but it is for good , as the Lord said sometimes of his People , I will send them into the Land of Caldea for good , Ier. 24.5 . such mourners shall be marked for Mercy when Judgement comes . Ezek. 9.4 . 4 Here are the Persons , to whom this Exhortation is applied and directed , and that is , to the ten Tribes , who are often called by the name of Israel , as being his off-spring , 1 King. 14.18 . & 2 King. 3.3 . & 10.32 . hee names them twice , and ingeminates the title , the better to awaken them , and quicken their attention , as also to shew his great affection to them , as David named Absolon twice , whom he loved . So our Saviour speaking to Ierusalem , doubles the title , O Ierusalem , Ierusalem , Mat. 23.37 . to awaken them , to shew his tender love and compassion to them , and to shew his anger against their sins , he Pathetically cries out , O Ierusalem , Ierusalem , which killest the Prophets , &c. q. d. Thou that hast been the place which God hath honoured with his special presence , and chosen above all the places of the earth for his habitation , to fix his name there , art thou become a den of Devils and Murderers ? So the Lord here , the better to rouze these Israelites out of their security and impenitency , by an Epanodos , doubles their name , saying , Thus will I doe to thee , O Israel , and because I will doe thus unto thee , prepare to meet thy God , O Israel . 5 Since we are backward and averse to this duty of Returning , he backs his Exhortation with a double Motive . 1 The first is a drawing Motive , taken from the consideration of Gods readiness to pardon Penitents . Hee is thy God , prepare to meet thy God ; hee is thine by Profession , though thou hast walkt unanswerably to it . And 2. he is Thy God in Covenant with thee , and so ready to receive thee , if thou wilt but truly turn to him . The second is a driving Motive , and is drawn from the consideration of Gods Almighty Power ( vers . 13. ) who was now marching against them . This power ( the better to awaken them ) he sets forth by six Royalties . 1 He formeth the Mountains . 2 Creates the Winds . 3 Knows mens Thoughts . 4 Maketh the Morning-darkness . 5 Treads upon the high places of the Earth . 6 He is the Lord of Hosts . OBSERVATIONS . 1 When lesser Iudgements will not mend a People , God usually comes with greater . When Blasting , Mildew , Famine , Pestilence and Sword can doe no good , then look for a Thus will I doe unto thee ; that is , I will utterly destroy thee , for remedies are in vain , when the sore is so desperate . So Isa. 1.5 . Why should yee be smitten any more ? q. d. your case is desperate and incurable , and therefore I will trouble my self no more with you , but will now utterly destroy you . And this is that , which highly aggravates Englands Sin , we have been long incorrigible under * lesser Judgements , and therefore what can we now expect , but that the Lord should come with a Thus will I doe unto thee , O England , and because I will doe thus unto thee , prepare to meet thy God , O England . 2 Obs. God will not stick to punish his owne people , and that severely , when they sin against him . Where he bestowes the greatest Priviledges , there he inflicts the greatest Judgements . He is sharper with them than with Heathens , because they are nearer to him , and so their sins doe more dishonour him . The sins of a David doe more dishonour God , than the sins of many uncircumcised Philistims . God will be sanctified of all his nigh ones , ( Levit. 10.2 . ) He dwells amongst his people , and cannot endure their provocations . We can endure dung in our fields , but not in our houses ; we can bear with briars and thorns in the Wilderness , which we cannot endure in our inclosed Gardens . Such sin against great light , and great love , and therefore will bee surely and sharply punisht for their iniquity ( Amos 3.2 . ) as wee see in Eli , David , Hezekiah , Zachariah , Ierusalem , Esa. 22.1 . Dan. 9.12 . 3 Obs. Ministers must apply the Word unto their people . Thus will I doe to thee O Israel . This is the only way to convince and convert men ; what is spoken in general to all , few will apply to themselves . It is this Soul-searching Preaching that is the best teaching . But of this elsewhere . 4 Obs. God usually warnes before he smites . In mercy here he warnes his people of approaching Judgements , and bids them prepare to meet him . He Lightens before he Thunders , and shoots off his Warning-peeces , before he shoots off his Murdering-peeces . He might have come suddenly upon them , and swept them away like dung from the face of the earth for their obstinacy , but see his transcendent clemency and pitty , he warnes them before he destroyes them , and counsels them before he condemns them . 5 Obs. God usually mingles Mercies with his Iudgements , and Consolations with his Comminations . Hee tells Israel here of Judgements , but withall he tells them of mercy upon repentance ; with the one he drawes us , as with cords of love , and with the other he drives us home to himself . The best have need of both , we have all need to hear of Iudgements , to keep us from presumption ; and of Mercy , when humbled , to keep us from despair . Hence God so oft joyns both together , as Levit. 26. Deut. 28. and the Prophets doe usually allay the terrours of the Law , with the comforts of the Gospel , Ioel 2.14 . 6 Obs. God ownes his people , even when they are guilty of great sins . He is God , and not like Man , that casts off men for every light offence . Hee tells them here , I am thy God still by profession , though thou hast not walkt up to that priviledge . I am thine by Covenant , and thou art mine Israel still , therefore prepare to meet me , and stand no longer out against me . 7 Obs. When the Lord is coming against a people in Iudgement , he then expects that they should presently prepare to meet him by humble supplication , and real repentance . 1 We must meet God with a Petition in our hands ; thus Subjects usually address themselves to their Soveraign ; especially when they come under the notion of Offenders , or Malefactors to beg a pardon . We should dispatch these our Ambassadours , our Prayers and teares , to meet him in the way , ( Luke 14.32 . ) while he is yet afarre off , that we may prevent the Wrath that is coming upon us . Thus did Moses , when he perceived that Gods Wrath was kindled against Israel , he sought by humble and fervent Prayer to stop it , Exod. 32.11 , 12 , 13. so when the Plague was new broke forth , hee commands Aaron presently to mediate and intercede for them , and so stayed the Plague , Numb . 16.46 , 47 , 48. Yea God takes it ill , when in publick calamities there is no intercessor to meet him thus , and mediate for a Nation , Esay 59.16 . Ezek . 22.30 . These Ambassadours in all ages have prevailed wonderfully with God. A Prayer rightly qualified , and circumstantiated for man , matter , manner , what cannot it doe with God ? 1 It hath an Universal power in removing Judgements , or procuring Mercies . The most signal providential changes that ever were made in the world , have been made by the Prayers of Gods people . Prayer is as it were the Midwife to bring great Blessings into the world , and remove great Judgements from us ; and therefore when the Lord would destroy a people , he commands his Ieremies to forbear praying for them , they must not meet him in this kind to mediate or intercede for them , ( Ier. 7.16 . & 14.11 . ) thereby implying , that he cannot deny the Prayers of his people . 2 These Ambassadours have an awakening power . God seems to sleep and take no notice of the miseries of his people many times , but then by their Prayers they must awaken him , Iob 8.5 , 6. There are two things which doe more especially awaken God , 1. The Rage of wicked men ( Psal. 12.5 , & 78.65 , 66. ) and 2. The Prayers of Gods people , Psa. 82. ult . & 141.1 . Isa. 51.9 . 3 They have a binding and a loosening power . Moses by his Prayers binds Gods hands that hee cannot strike , till he aske leave as it were of Moses , and bid him let goe that hee may smite them , Exod. 30.10 . Numb . 14.17 , 18 , 19 , 20. And Prayer hath a loosening power , sin ties Gods hands , that they cannot help , but Prayer unties them , Iudg. 10.10 . to 17. 4 They have a commanding power , such is Gods great condescention , that though he be the Commander of all , yet hee suffers himself to be commanded by the Prayers of his people , Isa. 45.11 . Gods people have often experienced the power of Prayer , and therefore in all their distresses they fly to their Prayers , and have ventured their lives , resolving rather to loose them , than their praying opportunities , Dan. 6.10 . yea and this hath made them so earnestly beg the Prayers of Gods people , Romans 15.30 . they will not part with their interest in them for a Kingdome . Yea , such is the power of the Prayers of the godly , that even wicked men , when they are in distress , have begged for them . Thus Pharaoh beseeches Moses to pray for him , and Saul calls for the Prayers of a Samuel . The time would fayl me , to tell of the great exploits , which the Prayer of faith hath done ; no Conqueror can shew such famous Trophies and Triumphs as it can doe . Prayer actuated , and inlivened by faith , hath subdued Kingdoms , stopped the mouthes of Lions , quenched the violence of fire , escaped the edge of the Sword , &c. Heb. 11.32 , 33 , 34 , 35 , 36. and hath done the Churches enemies more mischief , than all the Armies in the world ( Psal. 56.9 . ) how * lightly soever wicked men esteeme of them . This is Gods Ordinance , and hee ever loves to be found in his own way . 2. The Prayers of Gods people suit best with Gods interest and ends ; they seek the advancement of Gods glory , the good of his Church , the increase of his graces in their souls ; all which are very taking with God. 3. Their Prayers must needs be powerful , if you consider the Persons praying , they are Gods Sons and Daughters , his peculiar people , the Spouse of Christ. Now Relations can doe much ; and if we , who are evil , will give good things to our Children , when they cry to us , much more will God supply the wants of his , when they call upon him , Matth. 7.11 . 4. They are put up in Christs name , and indited by his Spirit , and God cannot deny Christ that makes intercession for us , and his Spirit , that makes intercession in us , with sighs and groans . 2 We must meet the Lord humbly and submissively . As Benhadads servants met the King of Israel , with ropes about their necks , because that they had heard , that the Kings of Israel were merciful Kings . So let us put ropes about our necks , as signs of our acknowledgement , that we are worthy of death ; and the rather , because the God of Heaven is a merciful God , ( 1 King. 20.31 . ) Rising and raging at Gods Chastisements like a wilde Bull in a net , when men are full of the fury of the Lord ( Esay 51.20 . ) this is the way to provoke God , to goe on in wrath against us , and to double his strokes upon us , Levit. 26.24 . If a Potent Prince should raise a great Army against us , and we had no strength to oppose his strength , the only way is to meet him with humble , submissive Supplications , and so make peace with him . So , when ever we find , that the great God is angry with us for our sins , let us lay down the weapons of our rebellion ; submit unto him ; judge our selves , and then he will not judge us ; accuse our selves , and he will acquit us ; be sharp , and severe with our selves , and he will be merciful to us ; let us accept of the punishment of our iniquity , and justifie him , in all that he hath done unto us , and then we have his promise for pardon , Levit. 26.40 , 41 , 42. wee know , it is not for Gods honour to trample upon worms . The Lion will not seize on a yeelding Prey , the Maftiff will not fall on the little Dogge , that lyes on its back , turns up all four , and cries quarter . The bending Reed is preserved , when the stubborn Oke is pluckt up by the roots . It is the proud and haughty , whom God resists ; he sets himself in Battle array against them , and delights to manifest his power in their subversion , Esay 2.12 . to 18. But the humble are his habitation and delight . Let us therefore meet him submissively , considering wee are not a match for him . Sinful Nations are too weak for God , how much more are single Persons , Esay 40.15 . 1 Cor. 10.22 . It is God , that overturns Kings and Kingdoms at his pleasure , hee hath overthrown Kingdoms that stood like firme Rocks . Of all things here below , we count Metals the strongest , as Gold , Silver , Brass , Iron , of which Nebuchadnezzars Image was composed , ( Dan. 2.32 , 33. ) whereby is meant the Babylonian , Persian , Grecian , and Roman Monarchies , the four greatest Monarchs of the World , yet three of these the Lord hath already dasht in peeces , and the Iron one of Rome only remains , which God will shortly lay in the dust . 3 We must meet God with grace in our hearts . If wee goe to meet God , our business is to make our peace with God , which we cannot doe without grace , for to the wicked there is no peace . Now grace th●ugh it hath many other , yet it is chiefly woven up , and composed of these two golden threads , 1. Love to God. 2 Hatred of sin . 1 Love to God. We must love him appretiative & intensive , with highest intention of affection . Love is our best affection , and therefore most fit for God who is our best friend . 2 Hatred of Sin. There are two Affections especially which set themselves against sin , which are , Hatred and Grief . Hatred respects the nature of sin , and Grief respects the nearness of sin . If we had no sin we should hate it , but if it were not near us , we should not grieve for it . There are many , that hate sin but never grieve for it , but we must meet God with both these affections in us ; wee must hate sin as to its owne nature , and grieve for it as it is our owne sin , and as we offend God thereby ; and this is to meet God with grace in our hearts . 4 We must meet God with Christ in our armes . There is no seeing his face , unless we bring this our elder brother with us . God is holy , and we are unholy , so that he will not treat with us without Christ , nor can wee think of God out of Christ , but with extream horrour ; besides , God will have satisfaction for sin past , before he treat for the time to come ; now Christ is our Atonement , and our Mediator , and wee can expect no good from God without him , therefore let us meet him with Christ in our armes . 5 We must meet God with true Repentance . Sorrow befits a Sinner , as a garment doth the body . The garment of Repentance was made for sinners . Had we never sinned , we had never sorrowed . Repentance is Gods delight , it is his favourite , which he comes down from Heaven to salute and embrace , Esay 57.15 . Luke 15.20 . Sin armes God against us , but repentance disarmes him ; he cannot with-hold Mercies from the penitent , his promise hath given repentance power to prevail with him , it is the way of his owne prescribing , when he would have his people to find mercy in his eyes , hee bids them take this course , Isa. 1.16 , 17. & 55.7 . Cant. 6.13 . Ier. 4.14 . & 13. ult . Ezek. 18.31 , 32. Ioel 2.12 , 13. Zeph. 2.1 , 2 , 3. Acts 17.30 . Iam. 4.8 , 9 , 10. This is a never failing remedy , it alwaies obtaines either the blessing sought for , or some better thing ; as we see in Manasses , the Ninivites , Mary Magdalen , the Prodigal , Paul , the Israelites , Judg. 10.15 , 16. Yea , the very shadow of repentance can doe something for the removal of a temporal Judgement ; as we see in Ahabs hypocritical humiliation , and Rehoboams , 2 Chron. 12.6 , 7. The Israelites that cried unto the Lord only in their trouble , yet were delivered out of their distress ; and if the shadow can doe so much , what will not the substance doe ? Repentance qualifies the soul , and fits it for Mercies Temporal , and Spiritual . It makes the heart soft , tender , flexible , and ready to receive any impression from God , Acts 9.6 . This is that Panacea , that Catholicon , that Universal remedy against all maladies , 2 Chron. 7.14 . Ier. 18.7 , 8. These tears and waters of repentance are very medicinal , and can prevail with God , when no others can , to extinguish the fire of his wrath , which is now gone forth against us . England is now upon her Sick-bed , and we have great cause to fear , that shee is upon her Death-bed , and will scarcely recover ; wee shall shortly see whether she will live or dye , her critical hour is now at hand , and we may justly suspect her death ; and that because God hath cast his dealings with us into so many moulds and forms , and tried us every way , and yet we do not prepare to meet him . God hath been pleading with England , this hundred years by his Word , for his Worship , for his Day , for his Discipline , and for the power of godliness , and yet we have not prepared to meet him . God hath of late years been pleading with Fire and Sword , and though these bloudy Arguments have spread abroad , a●d there is scarcely a Town where bloud hath not been shed ; yet have we not prepared to meet the Lord. The Rod hath a voyce , but we have not heard it , Micah 6.9 . It is a sad Symptom of destruction , when we shall see the Rod , but n●t hear it ; it is a sign that we are either deaf , or dead . God hath spoken to us with anger in his countenance , and thunder in his voyce , will yee still prophane my Holy things ? persist in your formality ? and goe on in your rebellion against me ? and yet we turn the deaf eare to him , hating to be reformed . And now when we thought all Gods Judgements were buried , and the memory of them was almost obliterated , yet they seeme to revive , and to be raised out of their Graves again . We are now dying and know it not , gray hairs are here and there upon us , and we take no notice of it ( Hos. 7.9 . ) God cries to us by his Judgements , To day if yee will hear his voyce , harden not your hearts ; while it is called to day make your peace with mee , before the night of warre , dearth , and death surprize you . God hath set forth a Third Edition of Warre , he hath printed his Wrath in Capital letters , his Spurs stick deep in our sides , and our lashes are heard over all parts of Christendome ; and yet how little are we affected therewith , and how careless are we to prepare to meet the Lord. With what a horrid stupidity are wee benummed ? the Plague of Lots Wife hath fallen upon us , and we are turned into Stones and Pillars ; so that as our Saviour wept over Ierusalem , so should we weep over England for its induration , and not knowing the day of her Visitation . There is a dark and dismal cloud of wrath hangs over our heads ; there is but one way left to prevent its falling on us , and that is , 1. Personal Repentance , every one to amend one . 2. Domestical Repentance , every Family apart must humble themselves for their family sins , Zach. 12.12 . 3. National Repentance , when the Magistrate shall command the whole Nation to humble themselves , for the crying sins , and great provocations , which have been daily committed in the midst of us . Till this be done , I shall never expect that truth or peace should abide long amongst us . Let us then every one fall heartily to this work , which must of necessity be done , or else we are undone , Luke 13.3 . Ioh. 3.5 . let us humble our selves , and then God will raise us up , Iob 22.29 . Iam. 4.10 . Let us weep now , and we shall have joy when troubles come , Iob 5.22 . Hab. 3.16 . Our sins are the Achans which have troubled our Israel ; our sins are the Ionahs which have raised these storms and tempests amongst us ; our sins are the Sheba's that have raised rebellion in the Land , it is our malignant sins , which have raised up against us malignant enemies ; let us then stone these Achans , and our troubles will cease ; drown these Ionahs , and our storms will over ; cut off the heads of these Sheba's , and our troubles will end ; let us destroy our malignant sins , and God will soon destroy our malignant enemies . If men would but judge themselves , they should not be judged of God , 1 Cor. 11.31 . Let us then set upon this Soul-inriching-work of Self-examination , and Self-judging . Let us arraign our selves , and set our selves as in Gods presence , before his bar . Let us examine , and take a view of our selves , in the Glass of Gods Law , and when wee have found out our corruptions , let us with shame and sorrow confess them , and spread them before the Lord , to move him to shew pitty to us . Let us judge our selves worthy to be destroyed for them , humbly imploring pardon , in the name and mediation of Jesus Christ. Doe but this soundly , and sincerely , and it will qualifie thee , for mercies Temporal , Spiritual , and Eternal ; and give thee title and interest in many gracious Promises ; as Levit. 26.40 , 41 , 42. Prov. 28.13 . 1 Ioh. 1.9 . The Lord is now upon his march against us , it is time therefore for us to meet him with our Prayers , and mollifie him with our Tears , considering our own inability to grapple with him ; Can dust and ashes contend with the God of Heaven and Earth ? Can we with ten thousand Lusts , meet the Lord with twenty thousand of Angels ? Can impotency vie with Omnipotency ? O no. 2 Consider , we cannot run from God ( Psal. 139.7 . Amos 9.2 , 3. ) we can goe no where from God , but we must fall into his hands . Let us therefore run from him , to him , Ab irato ad placitum , from him as an angry God , to him as a reconciled Father . Bloud-letting is the cure of bleeding , and to close with an enemy is the way to avoyd the blow . 3 Consider , If we goe not to meet God , he will fetch us . He will either fill our souls with terrours , or else send outward afflictions to arrest us . When Ioab would not come to Absolon , he commands his field of Corn to bee fired , and then Ioab arose and came , 2 Sam. 14.30 , 31. Physicians sometimes to cure the Lethargy , doe cast into a Feaver ; so doth God , oft cure us of one evil by another . If the Word cannot , the Sword shall fetch us in , or else doe that which is worse , send us to Hell. Let us then learn to prevent blows ; hearken to counsel and you may be safe , else rods are prepared for the backs of fools , Prov. 26.3 . If we come not in of our selves , let us expect some sad Messenger to fetch us ; therefore while the sea is calm , and the weather fair , let us set out to meet our God. What the Lord said of Hezekiah , is too true of England , that he rendred not according to what he had received ; so we are much behind hand with God , we receive much , but we return little ; the Christian World is turned Bankrupt , and God is now issuing forth Process to seize upon Body , Goods , and Life . Hee cannot have what he would have , he will therefore have what he should have . He is now setting us as low , as we have hitherto set his love . Long-suffering is now at an end ; God will have all paid now , or else Justice will set abroach our bloud . O England , then repent , and prepare to meet thy God ; and to incourage us , know , that if wee will goe to meet God , he will come to meet us ; he will meet our sorrow with his sense of it ; our Prayers with his presence , and propitious answers ; and our tears with his handkerchief . Nay , he will meet us with embraces , as the father of the Prodigal did his returning Son , Luke 15.20 . Let us then goe to him , with humble acknowledgements in our mouthes , and say to him , Father , we have sinned against Heaven , and before thee , we have abused thy Mercies , despised thy Judgements , despited thy Spirit , and have not returned unto thee . Let us thus in humility fall down at Gods feet , and he will fall on our necks , and embrace us in the armes of his love . Seeing therefore God will doe thus unto us , let us prepare our selves to meet our God. [ See more concerning the necessity , and excellency of Repentance , in Master Perkins , Mr. Dyke , and Doct. Tho. Taylor , their particular Treatises of Repentance , Mr. Hookers Souls-preparation for Christ , Mr. Bridge on Matth. 4.2 . D. ●restons Iudas Repentance , and Pauls conversion , Mr. Fenners Danger of deferring Repent . Many Treatises of Mr. Baxter about Conversion , Mr. Swinnocks Key to Regeneration , on Iohn 3.3 . Binchius his Mellific . Theolog. Loc. 19. P. 4. p. 90. & Doct. Holdsworth on Hos. 14.2 . Dyke on Conscience , p. 49. and on the Sacrament , p. 37. Taffin on Amendment , p. 422. Mr. Baines Ser. Rev. 2.4 . p. 17. Doct. Loves Ser. on Isa. 21.12 . Doct. Burges his Fast Serm. on Jer. 4.14 . Harsenet on Repentance , Mr. Case his Morning Lectures in quarto , p. 485. &c. Reyner his Precepts for Practice , p. 4 , 5. ] VERSE 13. For loe , he that formeth the Mountains , and createth the Winds , and declareth unto man what is his thought ; that maketh the morning darkness , and treadeth upon the high places of the earth ; the Lord , the God of Hosts is his name . IN the precedent Verse the Lord seeks to draw his People to himself by Mercies , he mindes them of his Covenant , and tells them they were his Israel still , and therefore they ought not to stand it out against him , but speedily submit themselves , and meet their God with intreaties of peace , who was still ready to receive them . But least this should not work upon such indurate Sinners , the Prophet comes in this Verse to proclaime Gods Majesty , Omnipotence , Omniscience , &c. The better to affect and awaken these drowsie ones , and to make them fear ; We have here a multiplicity and heap of excellent Titles given to God ; for the bare naming of God is little regarded by most men , but when the Transcendent Excellencies of God , shall in variety of words , bee set forth to the life unto us , this strikes an awe and reverence in our hearts . In the words we have , 1 An elegant description of the glorious Majesty of God , set forth in state and solemnity , by Six Royalties . 2 Here is the note of Attention , Loe , or behold , q. d. doe not lightly pass over this , but deeply ponder , and diligently consider , the Power , and Majesty of this great God , with whom thou hast to doe . 3 Here is the reason of this glorious description of God , included in the Particle For , for hee that formeth the Mountains , and creates the Winds , &c. It is he that is marching in fury against thee , who is a consuming Fire , whose Power and Majesty thou art not able to resist ; and therefore beware of provoking him to wrath against thee , by thy impeniten● , for Quot tituli , tot ora ; all these Titles , and Elogies , are as ●o many mouthes to call upon us , to fear the Lord , and to turn unto him . As first , It is he that formeth the mighty and the massie Mountains ; therefore fear him , and turn unto him . 2. It is he that by his Almighty power creates the fierce and terrible Winds , therefore fear him , and turn unto him . 3. It is he that searcheth the heart , and trieth the reins , therefore dissemble not with him , but truly and totally turn unto him . 4. He can turn the light into darkness , and thy joy into sorrow , therefore fear to offend him , and prepare to meet him . 5. He is the most High , having the Heaven for his Throne , and the Earth for his foot-stool ; therefore beware of provoking him , and return unto him . 6. He is the Lord of Hosts , and can arme all the Powers in Heaven , and Earth , and Hell against thee , therefore resist him not , but speedily prepare to meet him , with intreaties of peace , before his wrath surprize thee , and it be too late . This Verse is a Mine full of rich Treasures , I shall therefore dig for them . 1 He forme●h the Mountains . They were not cast up by Noahs Floud ( as some weakly have imagined ) but are here expresly said to be formed , and framed by the most wise God , for the benefit and ornament of the Universe . God made them out of the rude Mass , and confused Chaos of earth , when he gathered the Waters into one place , and the dry land appeared , Gen. 1.9 . and it is apparent , that the Mountains were in being before Noahs Floud , for it is said , that all the high Mountains were covered with waters ( Gen. 7.19 . ) they were then in being , before they are said to be fixed , and setled by God ( Prov. 8.25 . ) and framed in weight and measure by him , Isa. 40.12 . He hath made the Mountains strong and stable , high and unmoveable , for his own glory , ( Psal. 148.5 , 9. ) and the good of Mankind . ( Psal. 65.5 . ) By the Mountains the violence of the Winds are broken , and kept from hurting us , and so they are for Muniment . By them the Universe is adorned , and made more glorious and wonderful , and so they are for Ornament . By them the Vallies are kept warm , and inriched , by them they are watered with Springs , and showers that run down from them ( Iob 24.8 . Psal. 104.10 . ) To them men run for shelter and defence in times of trouble , Psal. 11.1 . Iosh. 2.16 . Matth. 24.16 . Heb. 11.38 . By them Cities are defended under God , against their enemies , Psal. 125.2 . upon them growes Grass for the sheep , and beasts of the field , and here they feed , Iob 39.8 . Psal. 50.11 . & 148.9 . Isa. 18.6 . Here many Treasures of Mettals and Minerals , of Lead , Iron , Brass , Stone , Silver , Gold , &c. are hid , Deut. 8.9 . This should make us , 1. Love the Lord , who hath so curiously formed , and framed the Universe for the good of man. 2 It should make us fear to offend him , who by his Almighty Power hath created these mighty , massie Mountains , and before whom they tremble , and melt like Wax . These obey God , and praise him in their kind ( Isa. 44.23 . ) and if the Lord of these Mountains be against us , no Mountaine can fence or shelter us , Ier. 3.23 . Ezek. 38.20 . A due apprehension of Gods Majesty , will make us perform all our Duties with fear and reverence , Psal. 2.11 . Heb. 12.29 . We should take shame to our selves , for our hardness of heart , and great insensibleness , when we consider , how the Mountains , and inanimate Creatures tremble at his presence ; how much more when he is angry ; and if these be overthrown by God in his anger , Iob. 9.5 . & 28.9 . much more shall wicked men , those metaphorical Mountains , which exalt themselves against God , and his wayes , bee overturned by him , Isa. 64.1 . Zach. 4.7 . 2 Hee createth the Wind. This is the second Prerogative Royal of the great God. By creating the Mountains and the Wind , two mighty things ( under which Synecdochically are comprehended the other Works of God ) the Prophet sets forth Gods Omnipotency , for it would have been too much to have enumerated all the rest of God glorious VVorks , and therefore he pitcheth on some chief ones , and leaves us to conclude of the rest . Before he had spoken of the creating of the Mountains , now he comes to speak of the VVinds , which arise ( as some conceive ) out of those Mountains . These two differ in nature , for the one is gross and unmoveable , but the VVinds are of an airie , thin substance , which cannot be seen ; and yet such is their power that they toss the Seas , overthrow the strongest Trees , cast down Houses , yea and overturne Mountains , when these VVinds are shut up in their bowels . The word Ruach is Homonymous , and hath various significations , which hath bred various Lections , and various interpretations . 1 Some read it thus , he createth the Soul or Spirit . Calvin conceives that the Prophet speaks of the spirit of man , though he excludes not the VVind , and his reason is because of that which follows , viz. The shewing to man his thoughts . But if this way of reasoning were valid , we may better say ( Salva semper reverentia tanto viro dignissima ) that he speaks of the Natural VVinds , because immediately before he spake of the Mountains , from whence Philosophers conceive that these VVinds proceed , and the word Ruach is oft put for the Natural VVinds ; as Exod. 10.13 , 19. & 15.10 . * Iob 28.25 . 2 The Socinians and their followers take this word for a Spirit , and that Spirit to be the Holy Ghost ; this they doe to destroy the Deity of the Holy Ghost . See here what windy , idle , addle conceits Hereticks have , and what feeble , sandy foundations they build upon ; they catch at any chrotchet which may please their humours : For it is plaine here that the Prophet speaks of the created VVind , or if they will needs read it Spirit , yet it is a created Spirit , Hee createth Ruach the Wind , or the Spirit . But the Holy Ghost is not made or Created , but proceedeth from the Father , and the Son , and is God blessed for ever ; as is * abundantly proved by others . As for the Natural causes of the VVind , Philosophers differ ; Some conceive that the Sun drawing up Vapours and Exhalations , and they falling down again by violence , become Winds by the coldness of the middle region . 2 Others conceive , that the aire being pent up in the Vaults and Caves of the earth , having a vent doe break forth , and so spread into Winds , and for this they bring Psal. 135.7 . Ier. 10.13 . & 51.16 . Hee causeth the Vapours to ascend from the ends of the earth , he maketh Lightning for the rain , and bringeth the wind out of his treasuries ; That is , say they , out of his Vaults and Concavities , wherein it is kept as in a Treasury . But God himself , who hath made the Wind , tells us plainly , that we know not whence it comes , nor whither it goes , Ioh. 3.7 . we may therefore well be ignorant of that , which God in his wisdome hath hidden from us . An humble ignorance in deep Mysteries , whether Natural , or Supernatural ; whether in the works , or the Word of God , is better and safer than proud curiosity . VVe have many Reasons to bless God for the Wind. It is indeed a common Blessing , but yet we could not live without it . 1 If the Aire be thick , dark , and unwholsome , the VVind cleareth and purgeth the aire for the health of our Bodies , and for the preservation of the Creatures . They dispel noysome Vapours , and therefore are called Scopae mundi , the worlds Beesoms , with which God sweeps his great House , the world . 2 If we want Rain , the Winds carry the Clouds , and bring us rain ; at the Prayers of Elijah , after three years drought , the Heavens were darkned with Clouds and Wind , whence came a great rain , 1 King. 18.45 . 3 They cool the Aire in the heat of Summer , and help to refresh us . 4 They help our Ships to sayl , and bring Commodities from all Nations to us ; and help our Mills to grind our Corn. 5 They serve for the Miraculous help of Gods Church and People . When the Lord had brought Israel by a strong hand out of Aegypt , hee caused the Sea to goe back by a strong East-wind , and made the Sea dry land for his people to pass thorough , Exod. 14.21 . 6 They help to execute Gods Iudgements on the wicked . VVith an East-wind the Lord brought Locusts , and Grashoppers on Aegypt to devour their fruit ( Exod. 10.13 , 19 ) and by a VVest-wind hee drove them away again . Theodosius praying against his enemies , the winds brought back the enemies Arrowes on their owne heads , which made Claudian cry , O nimium dilecte Deo , cui militat aether , Et conjurati veniunt ad classica venti ! Ascribe not then great VVinds to Conjurers , Witches , Devils , &c. The Winds are Gods servants , and doe readily obey his commands ( Psal. 148.8 . Matth. 8.26 . ) and not the Devils . Satan without Gods leave cannot raise so much wind as will toss a feather . He could doe nothing in this kind against Iob , till he had a Commission from God , Iob 1.16 , 19. 3 This is not all , for the Prophet descends to man , and tells us , that since God made him , he also can tell him his thoughts , meditations , and purposes . He can tell what Language men have in their hearts , and what they talk within themselves , as the rich fool did , Luke 12.17 . Our words are not so intelligible to men , as our thoughts are to God. Christ knew what was in man , hee knew their thoughts ( Ioh. 2. ult . and therefore he answered his enemies many times , not according to their words , but according to their thoughts , Matth. 8.20 . yea God knows our thoughts before we think them , and our conceits before we conceive them , hee understands them afarre off , Psal 139.2 . he being intimo nostro intimior , nearer to us than our flesh is to our bones ; hee knowes our thoughts in Posse from all eternity ; so great is his Omniscience ! As a man that knoweth what Roots he hath in his Garden , though there be no flower appearing , yet he can say , when the Spring comes , this and this will come up . So it is here , God knowes our frames , our Principles , our Projects , and what the issue will be , nothing is hid from his All-seeing eye . The words are diversly read . 1 Some refer the Affix to God , thus , Hee declareth to man his owne mind and meditation , and tells him what hee intends to doe ( Esay 41.26 . Amos 3.7 . ) thus he revealed his mind to Abraham before hee would destroy Sodome , and Christ reveals his secrets to his Disciples , Iohn 15.15 . 2 The Septuagint mistaking the Original , read it thus , He declareth unto man his Christ , Meshicho , Christum , vel Unctum suum ; but the word is * Masecho , what is his thought . But the proper scope of the Text , is to convince the Israelites , that they had not to doe with men , but with the Omniscient God , who searcheth the heart , and trieth the reins , and knoweth the hidden things of man , even the most secret turnings and windings , ploddings and purposes of the Soul , so as he cannot be deceived , neither will he be mocked . A man may know much by himself , but God knowes more ; our Consciences may accuse us of some things , but God is greater than our Consciences , and knoweth all things . Q. But how doth God declare unto man his Thoughts ? Ans. Divers wayes . 1. Sometimes he discovers and disappoints the most secret aymes , and intentions of men , and so makes their thoughts visible to the world . 2 By his Ministers , they opening the Word of God , which is a Soul-searching Word , doe discover to men the thoughts , and intents of their hearts , Heb. 4.12 . 3 Sometimes without the Word , God by his Spirit checks men , and convinceth the Conscience of the vanity , and sinful imaginations which are in them . He maketh the morning darkness . The Prophet goes on still to shew the Almighty Power of God , who can turn the brightest morning into dreadful darkness , and the most glorious day into a dismal night . If he be angry : he can make the morning not only dark , but darkness it self in the Abstract ; that is , exceeding dark . 2 Others read the words 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 thy Body lye rotting in the Grave , and Worms consume thy flesh , yet God is Almighty , and can raise these vile bodies , and make them like to Christs glorious Body , Phil. 3.21 . Though for a time we may lye in the dust , yet the time is at hand , when we shall awake and sing , Esay 26.19 . Hee that made all things out of nothing , he can raise us out of something . Thy ashes are precious in his sight , and all thy bones are kept by him , yea the very hairs of thy head are numbred . 6 It may comfort and assure us , that the Iewes in Gods due time shall be called . Though now they be a scattered , cursed , contemptible people , for their rejecting Christ , yet the Apostle argues from Gods Power , and comforts us with this , that God is able to raise them up again , Rom. 11.23 . 2 Obs. The serious consideration of Gods Omnipotency , should move us to meet him by repentance . No wise man will stand it out against a potent enemy , that is far too strong for him . We are all by nature Traytors , and Rebels against God , hee is marching against us in wrath , and wee have no way to help our selves , but to meet him , and humble our selves before him ( 1 Pet. 5 , 6. ) imploring his pitty , and his pardon . Hence it is , that the Lord so oft in Scripture , doth set forth to the life his glorious Majesty , and transcendent Soveraignty , ( Iob 9. & 36.24 . to 33. & cha . 37. & 38. & 39. & 40. Esay 40.12 . to 27. Ier. 10.6 , 7. Amos 5.8 . & 9.6 . ) We should not only tremble at Gods Word ( Esay 66.2 . ) but also at the consideration of his glorious Majesty , appearing both in his Works of Creation , and Providence . 3 Obs. It is Gods Prerogative Royal to be the heart-searching God. None can exactly and thoroughly know the heart but he alone , he only is that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Deus cordiscius , the Heart-seeing , and the Heart-searching God , 1 Chron. 28.9 . Prov. 17.3 . Ier. 17.9 , 10. Acts 1.24 . & 15.8 . Rev. 2.23 . Hee knowes all the secret plots and projects , all the turnings and windings of our deceitful souls . Hee knows not only what is in our hearts at present , but also what hath been , and what will be there , Psal. 139.1 , 2. Esay 46.10 . The Lord trieth the heart , as the furnace trieth the gold ; when Mettals come to bee put into the Furnace , there is a great deal of dross in them , so that the Mettal sometimes can hardly be discerned by the Artificer , till the Furnace hath separated the dross from the mettal ; so the All-seeing eye of God , which is compared to a flaming fire ( Revel . 1.14 . ) searcheth and separateth good from evil . For , 1 God hath made all hearts , and therefore he must needs know what is in them . They are beasts , and bruitish , that will not acknowledge this , Psal. 94.8 , 9 , 10 , 11. Every Artificer knowes best the thing that he hath made ; a man that makes a Watch , knowes every wheel of the Watch , and every Pin , which another cannot discern . Known to God are all his Works , Acts. 15.18 . but the chief of Gods Works is Man , and therefore mans heart must needs be known to him : and if the spirit of man knowes what is in man ( Prov. 20.27 . 1 Cor. 2.11 . ) then God who hath made that spirit must much more know what is in man , Ioh. 2.24 , 25. & 1 Ioh. 3.20 . 2 He takes the wise in their owne Plots , which hee could not doe if he did not know their hearts , Iob 5.13 . 1 Cor. 3.19 . Of all men God delights to befool the grand Polititians of the World ; he takes them in their owne traps ; and blowes them up , as it were with their own Gun-powder . As a man that will goe beyond a man in discourse , hee must know the Arguments which he will bring , that so hee may bring other Arguments beyond them ; so God out-shoots the Achitophels of the World in their owne bow . Haman was a subtile man , and thought he had made all sure , but we know how the Lord turned his Plot upon his owne pate . In the thing wherein he dealt subtilly , and proudly , the Lord was above him , Exod. 18.11 . Pharaoh was a subtile Persecutor , yet see how God takes him in his owne Net , Exod. 1.10 . hee would work wisely , and will kill all the Male-Children of the Hebrews , yet see how God blasts his Project , for amongst them he saved Moses , yea Pharaohs Daughter shall bring him up at Court , who shall be Pharaohs destruction . Many Polititians walk in the Clouds , as if the Lord should not see them , Psal. 94.7 . but they must know , that the Lord is a God of knowledge , and all their actions are weighed by him , 1 Sam , 2.3 . 3 God is the Judge of all the World ; and this hee could not be , if he did not know the hearts , as well as the acts of men . How should he distribute Rewards and Punishments according to mens demerits , if he knew not the intents and thoughts of their hearts ? If God did not search the heart , how many secret sins would goe unpunished , and many secret wrongs done to the godly and innocent man goe unrevenged ? The Lord therefore searcheth the heart , that hee may give to every one according to his works , Ier. 17.9 , 10. Obj. Prov. 25.3 . The heart of the King is unsearchable , how then can God search the heart ? A. He speaks in respect of men , God useth many times to endue his Vice-gerents with such depth of wisdome , that it surpasseth the ordinary judgement of Subjects to finde them out ; but it doth not surpass Gods knowledge . God could not turn Kings hearts if he knew them not , Prov. 21.1 . When we are to deal with a man whose disposition wee are not acquainted withall , we know not what Motives will perswade him ; whereas if we have to deal with one that we know , then we know what Motives will perswade him ; so the Lord that made the hearts of Kings , he knows how to perswade them , and win upon them . 2 This searching must not be taken properly , but figuratively ; as for man he must search , and by discourse and going from one thing to another , labour to finde out a matter ; but it is not so with God , who is perfectly wise , and knowes every thing in it self without discoursing , God is all eye . Suppose a mans whole body were an eye , he need not then to turn himself to see things , for he would see on every side ; but he that hath but one eye must turn himself about to see things . But God who is all eye , and seeth into the nature of things , needs no turning about to discourse , and so to search out things as we doe ; and therefore one said well , Things that are spoken after the manner of men , must be understood according to the Majesty of God. 3 This Metaphor of searching , is taken , 1. Either from Students , who when they come to a hard point , they are put to a great deal of pains to search out the matter before they can know the depth of it . Or , 2. From Refiners , the Lord tries the heart ( Prov. 17.3 . ) not only as a Load-stone , but like a Furnace to separate the gold from the dross ; when God comes to search the heart of his Elect , he hath a power beyond all other refiners , for look what is good , hee makes it better , and what is nought hee takes away , and makes it good . He turns the vilest earth into the purest Gold , and the vilest Mettal , a proud heart , he turns into an humble heart . Hee casts a Christ-despising-soul into the Furnace , and it comes out a high-prizing soul of Christ. Obj. How is it said , that God only knowes and searcheth the hearts of men ( 1 King. 8.39 . ) whereas it is said , that a man knows his own heart ( 1 Cor. 2.11 . ) yea Samuel could tell Saul all that was in his heart , 1 Sam. 9.19 . and if the evil Angels know our hearts , Joh. 13.2 . then good Angels much more . Ans. There is so great a difference between Creatures knowing of the hearts , and the Creators knowledge of them , that ours is nothing in comparison of his . 1 They differ in respect of their Original ; God knows the heart of himself , and needs not that any man should tell him , Iohn 2. ult . But Angels and Men know by revelation from God , or revelation from others . Thus God revealed to Samuel , which was Saul , that should bee King of Israel , 1 Sam. 9.15 , 17. Thus Elisha knew the covetousness of Gehazi , and Peter the Hipocrisie of Annanias and Sapphira . Thus the good Angels know what is in us by Revelation , and the evil ones by the working of our fancies , they know what will take with us , 1 King. 22.22 . 2 In respect of Certainty , we know things but conjecturally , darkly , and by halves ; but God knoweth all things exactly , and perfectly ; he knowes us better than wee know our selves . Christ knew Peters heart , when hee knew it not himself ; and God knew Hazaels heart , when himself could not beleeve the wickedness which was there . Thus hee knowes our thoughts afarre off ( Psal. 139.2 . ) men may see the thoughts of others near hand , when they begin to break out , and bewray themselves in the face and countenance , in gestures , words , and looks ; by these we sometimes pump out what is in men , Prov. 20.5 . But this is but conjectural , and we are oft deceived , as we see in David , he thought Absoloms purpose had been sincere , in going to fulfill his Vow at Hebron , and that Achitophel had been a faithful Counsellor . Thus the Disciples took Iudas to be like themselves , and therefore when Christ said , One of you shall betray mee , every one asked , Master , is it I ? But God did most certainly know Absoloms Hypocrisie , Achitophels Policy , and Iudas his Treachery . In our thoughts there is the object which we think on , and the impress of it , as it lieth in our fancy ; and this the Angels being Spirits may know , and see what is in the fancy . But now to make up a full thought , there must be an act that passeth on this object , that carrieth with it an Affirmative , or Negative , for an hundred men may think on one and the same object , and yet they may act diversly ; now because the mind of man may work several ways on one and the same object , the Angels cannot certainly know the hearts of men , which made the Devils Oracles to speak so ambiguously , because they knew not certainly what should come to pass . But God hath a clear and exact knowledge of all things , and perfectly knowes all the turnings and windings , all the imaginations and thoughts of our hearts , whether good or bad , sudden or deliberate , past , present , or to come , Gen. 6.5 . Iob 42.2 . Psal. 44.21 . He knowes our thoughts before we think them , Deut. 31.21 . though men have fair words , yet hee knowes they have many times foul hearts , Deut. 5.28 , 29. God takes notice of every wanton thought which is in our hearts , which made Iob ( ch . 31.1 . ) to make a covenant with his eyes , that he might not so much as think on a Maid , least he should sin against God , and displease him , who takes notice of all the motions of our hearts . God took notice of Sauls murderous thoughts towards David , when he was playing before him , he thought to have murdered him ; and of Felix his covetous thoughts , when he sent so oft for Paul , thinking that money should have been given him . But God in goodness to us , hath lockt up the hearts of men from the knowledge of men , for the preservation of Humane society , for man is a sociable Creature ; now if there were a window made in the Soul of every man , to know what is in him , there would bee no living one by another , so vile and fierce we are by nature , ( Titus 3.3 . ) every one hath several ends , and if we could see whose heart opposeth us in the pursuit of them , we should hate them . Besides , every man hath secret fins , which if all the world should know , we should be ashamed to look one another in the face , and afraid one of another . 1 Woe then to Quakers , who assume to themselves Gods Prerogative Royal , of knowing the heart , How oft have they told us , that they know mens hearts ( when it may bee they know nor their names ) so soon as ever they see their faces ; they know who are Hypocrites , or prophane , at first-sight . But it is no wonder , that those who have printed that they are equal to God , as holy as God , as just as God , as good as God ; if they also say , they are as knowing as God. These high-flown Atheistical ones assume more to themselves , than the very glorified Saints or Angels dare doe . Such prodigious Pride , and Blasphemy , will be punisht with some signall fa●l . 2 This must humble us in all our approaches before this Omniscient , Heart-searching God. We have not to doe with men , but with the All-seeing God , who cannot , and will not be mocked . We are apt to think highly of our selves , but God knowes that by us which we know not by our selves . Wee know but in part , but he knowes us thorowly ▪ and if our Conscience doe accuse us of something , yet he is greater than our Conscience , and knoweth all things . Men may secretly and subtilly hide their sins from men , but nothing is hid from God , he sets our secret sins in the light of his countenance . It is dangerous to plot any thing either against him , or any thing which relates unto him ; for as he sees mens sins , so hee hath power to punish them . Woe then to such as oppose Gods Truth , these oppose God , and rob his people of the choycest purchase . 2. Such as oppose his Embassadours doe oppose him , he accounts the indignities done to them as done to himself . 3. Such as abuse his people , and despise them for their purity , despise God who made them so . 3 It must make us serious and sincere in all that we doe , since we have to doe with a God that searcheth the heart , and ponders the spirits of men , and if they be but a graine too light , his beam will soon discover it , Prov. 16.2 . Did we but set the Lord alwaies before us , it would keep us from falling , either on the right hand , or on the left , Psal. 16.8 . David kept all Gods Precepts , because he knew that all his wayes were before him , Psal. 119.168 . So Iob 34.21 , 22. There is much in the eye of men to keep us from sin , and quicken us to duty , how much more in Gods All-seeing eye , Iob 24.17 . He looks upon Sinners with a Vindictive eye . It is said of Hercules , and some others , that they had such sparkling eyes that they terrified men , so that they durst not look upon them . This is most true of God in a Spiritual sense ▪ if he but look on Pharaoh , and his Host , it puts them all into terror , Exod. 14.24 . yea if he but look upon the earth , which never sinned , it trembles before him , Psal. 97.4 . Men may dissemble with men , but there is none can deceive God. No Sinner is more hated of God than the Hypocrite , because no sin is so directly opposite to his Nature . Iehu his zeal was , to settle himself in Ahabs Throne , but God sees through such Tiffany-designs , and sayes to such , as the Prophet said to the Wife of Ieroboam , Come in thou Wife of Jeroboam , why feignest thou thy self to be another than thou art ? God will one day smite such painted walls . Esau a cunning Hunter , may get the Venison of this World , but it is plaine , sincere , single-hearted Iacob that gets the blessing . Let us therefore alwaies walk as in the presence of God , as Enoch ( Gen. 5.24 . ) Abraham , ( Gen. 17.1 . ) and Hezekiah did , Esay 38.3 . 4 This should make us to keep a strict watch over out Thoughts . God is a Spirit , and he more especially eyes the bent of our spirits . It is not so much our words and workes , as our hearts which the Lord ponders . So that what the Apostle saith of our words , is most true of our Thoughts ; he that offendeth not in thought , the same is a perfect man. He is right indeed , who is right within . When the Lord comes to search men , he ransacks the heart , and observes what imaginations and thoughts lodge there , and judgeth of men accordingly , Gen. 6.5 . 5 It may inform us , that the holy Scriptures are the Word of God , because of that lively , powerful , heart-searching excellency that is in them , Heb. 4.12 , 13. Mens words are dead , but here is living water ; sharp and quick , discovering the very thoughts and intents of the heart ; wee should not then quarrel with the Word , when it nakedly discovers our selves unto our selves , but fall on our faces and worship God , confessing that he is in his Ministers of a truth ( 1 Cor. 14.24 , 25. ) We must bless , and not blaspheam , as some that say , The Devil is in the Minister , he hath some Familiar , else how could he know my thoughts ? when it is not we that know your thoughts , but it is God who searcheth your hearts , and by his Word doth discover the secrets of your hearts , though wee know not your faces . It is the Lord who directs the Word to the hearts of his people . Austin reports of himself that when he had been Preaching to his owne people , he fell from the subject he intended , to confute the Manichees . When hee came home , he said to those at dinner with him , Did you not observe how I went from the subject intended ? they answered yes . Then said he , Surely the Lord did this for the good of some soul that was present . Not long after came one Firmus , a Merchant to him , with tears in his eyes , blessing God , that had brought him to confute the Manichees , whereby he was converted . God is a free Agent , and works when he will , on whom he will , and by whom he will. 6 It serves for Consolation many waies . 1 It may comfort us against the reproaches and slanders of the wicked . This comforted Iob , when his friends accused him falsely , that the Lord knew the way which he took , Job 23.10 . q. d. Though my friends accuse me for an Hypocrite , yet Lord thou knowest not only an act or two of mine , but thou knowest the very way that I take . He knowes the bent of our Souls , and will reward us accordingly . This uphold Ieremy under this very temptation , Ier. 15.10 , 15. and Paul , 1 Cor. 4.3 , 4 , 5. The godly have hidden Mannah , which comforts them against the calumnies of the world ; and a white Stone , which armes them against the black Stones which are thrown at them by the world ; and a new Name , to comfort them against the nick-names of the world . 2 It may comfort us in all our troubles , that the Lord sees them , Exod. 3.9 . Acts 7.34 . Our groanings are not hid from him , Psal. 38.9 . Though wheels goe cross , yet God hath a wheel in those wheels ; Though wee know not how , yet he knowes how , and when it is best to deliver his , 2 Pet. 2.9 . 3 It may comfort us in point of Weakness . It may be thou canst not express thy mind in words , I but the Lord knows our thoughts , and desires , afarre off , even before we think them , and our words before we speak them . Before we call he answers , and if we have but sincere desires , he hath promised to hear them , Psal. 10.17 . It may bee that thou art under a Tentation , and canst see no faith , nor love in thy heart ; yea but God can . Grace is Gods hand-writing in our hea●●s , ( Ier. 31.33 . ) which he can read , when we cannot ; so that as Paul said , I know no evil by my self , yet am I not thereby justified ; so mayest thou say , I know no good by my self , yet herein am I not condemned . 4 It may incourage us , to be much in secret with God , in secret Prayer , Meditation , and Communion , Thy Father which sees in secret , he shall reward thee openly . Thy secret obedience shall have open recompence . Ieremy that wept in secret , had his life given him , when the King had his eyes put out , and many Nobles were slaine . 4 Obs. The Lord can turn our light into darkness . Hee can turn the morning ( which usually brings light with it ) into the darkest night . Thus he dealt with Aegypt , he brought a dismal darkness on them for three dayes , even such darkness as might be felt , Exod. 10.21 , 22. So when Christ was Crucified , there came a great darkness on the Land , Mat. 27.45 . If we provoke the Lord to anger , he can quickly turn our day into night ( Amos 5.8 . ) and our mirth into mourning . Hee is the God of Nature , and can when pleaseth him invert the order of Nature , and stifle us with gross darkness . The Light is a pleasant thing , but the light of the Gospel , that Supernatural Light , oh how pleasant and precious is that ! We may better want the Sun in the Firmament ( for that is but a common blessing ) than the glorious light of the Gospel , which shewes us the way to eternal life . Wee should therefore bee thankful to God for all manner of Light , and take heed of offending him , who can at once deprive us both of Natural and Supernatural light . He can make our Sun to set at Noon , and darkness to surprize us in the brightest day , and make us run from Sea to Sea to hear a Sermon , and it shall not be granted to us , Amos 8.9 , 10 , 11 , 12. Let us then walk in the light whilst we have the light , lest our unthankfulness deprive us of it , Iohn 12.35 . Rom. 13.12 , 13. 5 Obs. If we take the words in the second sense , then observe , That God is the Maker both of Day and Night . Hee creates Light , and he creates Darkness ; he makes the Morning , and the Evening ; the rising , and the setting Sun give praises unto him ( Gen. 1.5 . ) and we are bound to him for both . 1. That he hath given us the Day wherein to serve him ; and secondly , that he hath given us the Night , wherein to rest , that we might be fitted for his service . 6 Obs. God is the most High. This appears in that all high places are subject to him , whether you take them Literally , or Metaphorically , he treads upon all the high places of the earth , all Mountains , all Idols , all high conceits of men , and whatsoever exalts it self against his Kingdom , he will bring it down . If he touch any of these Mountains they presently vanish into smoak , Esay 64.1 . Iam. 4.6 . 1 Pet. 5.5 . 7 Obs. God is Iehovah . This is the most proper Name of God , and therefore is so frequently given to him in the Old Testament . S. Ierome observes , that there are ten Names given to God in Scripture , of which Jehovah is the chief and most proper , and is never given to any but only unto God. It sets forth his eternal , infinite , incomprehensible Self-being , and serves to distinguish him from Idols , which have no life or being in them . Hence it is called , Gods glorious and fearful Name , Deut. 28.58 . To let pass those Jewish and Rabbinical nicities , and quiddities about this Name , we have the sum and substance of it in Exod. 3.14 . & 34.6 . Revel . 1.4 , 8. He is Alpha , and Omega , who is , who was , and who is to come . This name implies 1 Gods Self existency . 2 Eternity . 3 Soveraignty . 4 Immutability . 5 Fidelity . 1 God is Jehovah , one that hath his being in himself , and of himself , and from no other . He is an absolute , perfect , independent Self-being . All Creatures depend on him ( Psal. 104.27 . ) but he needs none of us , Iob 22.3 . &c. 35.6 , 7. All have their * being , and their well-being from him , and therefore great reason we should live unto his praise , Prov. 16. Acts 17.28 . Rom. 11. ult . 2 He is an Eternal Self-being , without beginning or ending , from everlasting to everlasting , he is God , Heb. 13.8 . of all Gods Names this doth most fully set forth Gods eternal Essence . This must comfort us in all our distresses , when all other beings fail , yet God is an eternal being . When the Cisterns are broken , yet this Fountain abides ; when Fathers and Mothers dye , yet he lives for ever , Psal. 18.46 . & 102.27 , 28. Our Fathers where are they ? and the Prophets doe not live for ever ; but the God of the Prophets lives for ever . Zach. 1.5 . 3 He hath supream , absolute , and unlimited Soveraignty over all . Hee is King of Kings , and Lord of Lords . All have their dependance on him , but hee depends on none . 4 Immutability , hee is I Am , still the same , there is not in him so much as a shadow of changing , Mal. 3.6 . Iames 1.17 . 5 Fidelity , he is most true both in his Threatnings and Promises . They are all Yea , and Amen , and shall certainly be fulfilled first or last to Gods people . [ See more of this Name Jehovah , in Zegedines , Loc. com . p. 599. Rivet on Exod. 3.13 . Doct. Gouge his Arrowes , on Exod. 17.15 . p. 317 , &c. V. Wilsons Dict. & Ravanel . in V. Iehova & prae aliis Gerard. Loc. com . Loc. 2. Vol. 1. p. 225. ad p. 235. Edit . ult . Una cum Illyrico in calce clavis Script . p. 354. ad p. 360. Binchius Mel. Theolog. Loc. 2. p. 30. Fullers Miscel. Lib. 2. cap. 6. p. 201. & l. 4. cap. 13. p. 550. ] Concerning Gods other Attributes , see Doct. Preston on the Attributes , Stock , Larkham , Church his Miscelan . Zanchius , & Lessius de Attributis , Mr. Leighs Body of Divinity , lib. 2. c. 2. M. Randal his Treat . of God , and Christ , p. 19 , &c. Mr. Norton his Orthodox Evangel . p. 4.10 . Obs. 8. God is the Lord of Hosts . This Title is oft given to God , as 1 Sam. 1.3 . & 4.4 . & 2 Sam. 5.10 . Psal. 24.10 . God is the soveraign Lord of all Creatures , whether visible or invisible , reasonable or unreasonable , living or liveless , they are all his , not only * because he created them , and preserveth them , but because he governs them , so that they stand continually ready prest for his service , when ever he shall command them , Psal. 103.21 . Isa. 45.12 . God hath all Armies in Heaven , Earth , and Hell at his command . 1 He hath the hosts of Heaven at his beck . The Angels are ready to execute his will , Gen. 32. Numb . ●2 . 22 . Iob 25.3 . The Stars of Heaven fight for his people , Iudg. 5.20 . Isa. 40.26 . Thunder and Lightning , Wind and Hayl observe his commands , Iob 37.4 . & 38.24 . Psal. 18.14 . & 29.3 . & 13.5 , 7. & 148.8 . 2 He hath Terrestrial Armies at his command ; as 1 All men whether good or bad , he can make them execute his will even against their own . 2 The Beasts of the field , Levit. 26.22 . 2 King. 2.24 & 17.25 . 3 He hath Armies of Insects , and inferiour Animals to vexe his enemies withall , as Froggs , Flies , Lice , Catterpillars , Locusts , &c. Exod. 8. Deut. 28.28 . Ioel 1.4 . & 2.25 . Amos 7.1 . and if these will not doe , he hath the Sea to drown men , Gen. 7.11 . Exod. 14.28 . and the fire to burn them , Gen. 19. and the earth to swallow them up alive , Exod. 15.12 . Numb . 16.30 . & 26.10 . 3 All the Devils in Hell are Gods Serjeants to arrest the wicked , and his Jaylors to keep them fast till the Judgement of the great Day . But of this see more at large before on Vers. 10. Obs. 5. AN EXPOSITION , WITH Practical OBSERVATIONS UPON The Fifth Chapter of Amos. VERSE 1. Hear yee this word which I take up against you , even a lamentation , O house of Israel . IN this Chapter wee have the summe and substance of the fourth Sermon of the Prophet Amos , which contains a Lamentation for the Captivity , and utter desolation , which was coming upon the Kingdome of Israel for their obstinacy and Idolatry . Where wee have 1 A short Exordium to quicken attention , verse 1. Hear this word which I take up against you . 2 Here is a Commination and denouncing of Gods Judgements against them . 1 More briefly , vers . 2 , 3. 2 More amply and Rhetorically , vers . 11 , 16 , 17 , 18 , 19 , 20 , 27. 3 Here is a Catalogue of those enormities and crying sins which brought these Judgements upon them : As 1 Unrighteousness , vers . 7. 2 Obstinacy and hating of Reproof , vers . 10. 3 Cruelty and Oppressing of the poor , vers . 11. 4 Bribery , vers . 12. 5 Presumption and vain confidence , in their vocal and instrumental singing , in their sacrifices and hypocritical services , promising themselves safety and deliverance , though they lived in all manner of wickedness , vers . 18 , 21 , 22 , 23. The summe of the Prophets Argument is this , That people which is unrighteous , obstinate , cruel , hypocritical and Idolatrous , shall perish ; But such are you , O ye house of Israel : Therefore yee shall perish . 4 Here is an exhortation to Repentance , repeated again and again , to make the deeper impression upon their hearts , that so they might prevent the Judgements approaching , and this is done partly for the Elects sake that they might not perish with the wicked , and partly for the wickeds sake that they mighr bee left without excuse . Here wee have the two parts of Repentance . 1 The terminus à quo , from what they must turn , viz. from Idols which cannot help in a day of wrath , vers . 5. and from the evil of sin , which brings with it the evil of punishment , vers . 14 , 15. 2 The terminus ad quem , to whom they must return , viz. to God , which is oft repeated to shew the great necessity of it , vers . 4 , 6 , 8 , 14 , 15 , 24. Seek yee the Lord , seek goodness , seek righteousness . 2 Here are Motives to inforce the duty . The first is a drawing Motive taken from the benefit which attends Repentance , viz. life and salvation , vers . 4. Seek yee me , and yee shall live , and with all the gracious favour and presence of God , vers . 14 , 15. The second is a driving Motive , drawn from the evil which will necessarily follow the neglect of it , God will bee to them a consuming fire , vers . 6. Seek yee the Lord , lest hee break forth like fire in the house of Joseph , and devour it . A third Motive is drawn from Gods power , which is seen in the works of Creation . Hee maketh the seven Stars and Orion , vers . 8.2 In his works of Providence , Hee strengtheneth the spoiled against the strong . VERSE 1. Hear this word which I take up against you , even a Lamentation , O house of Israel . IN this Chapter the Lord goes on with his charge against Israel , and the Prophet as his Atturney-general doth manage the charge against them . Hee opens the case , shews them their sins , and Gods Judgements coming on them for those sins ; yet withall puts them in a way to prevent them , by perswading them to reform the things amiss amongst them . In this first Verse the Prophet makes as it were an O yes , calling for silence and attention . Hear yee this word which I take up against you . Hee had called for audience twice before Amos 3.1 . & 4.1 . but this people had stopt their ears , and hardned their hearts , they were become Sermon-proof , and Judgement-proof , nothing could work upon them , yet the Prophet calls a third time , if by any means hee might work upon them . This Verse is as it were the Preface to the Sermon , and is set in the front to quicken attention ; where we have , 1 The matter to be attended , and that is the word of the Lord published by the Prophet Amos. Hear this word which I take up against you ; or as it is in the Original , which I lift up against you , that is , which I utter against you by Gods command , more clearly , and more fully , with more spirit and life than formerly , so Iob 21.2 . 2 Here are the persons against whom this Sermon is intended , and that is the ten Tribes , here called , The house of Israel , q. d. I speak not against strangers , but against you , O house of Israel , and therefore it concerns you to attend . 3 Here is the nature of the Sermon , it is a Lamentation , or lamentable Prophesie of the utter destruction of Israel , q. d. Both I and Hosea , and other Prophets , have for a long time warned you of approaching judgements , but since you sleight our Threatnings , and give your selves to mirth and merriment , I will now take up a Lamentation for you , and will mourn for you that will not mourn for your selves . So that this Lamentation implies first , the deep sense and apprehension which the Prophet had of that misery which was coming upon Israel for their Idolatry , Incredulity , Security , and Impenitency . This was to him matter of bitter and great lamentation , as the word imports , Ezek. 2.10 . and 19.1 , ult . and such lamentation the Lord expects from his people , Ezek. 26.17 . and 28.12 . and 32.2 . Thus David lamented for Saul and Ionathan , 2 Sam. 1.17 . Secondly , This Lamentation implies a sad song , a doleful ditty , a burdensome and lamentable Prophesie of dismal judgements against Israel ; that which the Prophet calls a Lamentation here , is oft called a Burden , as Isa. 13.1 . and 22.1 . Ezek. 12.10 . Nahum 1.1 . Hab. 1.1 . Zach. 9.1 . Mal. 1.1 . q. d. You laugh at my Threatnings now , but you will finde them an heavy burden shortly , and that which will bring great lamentation with it . Quest. But why doth the Prophet lament for these impenitent sinners that would not lament for themselves ? hee should rather have rejoyced in Gods just judgements on them , according to that , Psal. 58.10 . The righteous shall rejoyce when hee seeth the vengeance . Answ. Wee must distinguish of sinners . 1 Some are within the pale of the Church , and are Gods people by profession , being in Covenant with him , having a remnant of elect ones mingled amongst them . Now Gods judgements either imminent or present on these , have been in all ages lamented by the Saints , they have alwayes been deeply affected with the misery of Sion , though their sins have brought it justly upon them , yea and the Lords own bowels do yern over them , even when in justice he cannot but punish them , Hos. 6.4 . and 11.8 ▪ Besides we must lament the sins to these , even when wee adore Gods just judgements on them , and must denounce his theatnings against them with tears & lamentation . 2 Others are without the Church , and many within , that are malicious , implacable , incorrigible , and incurable enemies to God , his wayes , his worship , and his people ; now in the destruction of such we may , and must rejoyce , we are commanded so to do , Psal. 58.10 . Prov. 11.10 . Rev. 18.20 . and 19.12 . Cant. Not that wee may rejoyce in their destruction simply as they bee our enemies , or as they be creatures , but as they are wicked , rebellious creatures , and implacable enemies to God and his wayes , so we may , yea and God himself doth rejoyce in their destruction , Deut. 28.63 . Prov. 1.26 . OBSERVATIONS . 1 Ministers may sometimes preface as occasion requires , so did Paul , Act. 13.16 . Men of Israel hear , and yee that fear God , give audience . But of this before on Amos 4.1 . 2 Obs. Ministers must not preach their own inventions , but what God commands them . Hear the word which God commanded mee to deliver to you . But of this at large before on Amos 4.1 . 3 Ministers must preach Iudgement as well as Mercy . Law as well as Gospel , and Lamentation as well as consolation . See Amos 6.1 . 4 T is our duty to bee affected with the miseries of Gods people , whether they be imminent or present ; we must weep with them that weep ; and as fellow members of the same mystical body , wee should have compassion one of another , Rom. 12.15 . 1. Pet. 3.8 . Especially this concerns Gods Ministers to commiserate the sad condition of Gods people , and to intercede for them at the Throne of Grace , Ier. 9.1 . and 18.20 . Ioel 2.17 . So did Moses for Israel , Exod. 32.31 , 32. and Samuel for Saul , 1 Sam. 15. ult . Ieremy writ a whole book of Lamentations for Ierusalem , and Christ wept over it , Luke 19.41 , 42. Hence the Lord so oft commands the Prophets to take up a Lamentation for the Princes of Israel , Ezek. 19.1 . yea for Tyre , Ezek. 27.2 . and for Egypt , Ezek. 32.2.16 . and threatens such as neglected this duty , Ezek 13.5 . and 22.30 , 31. How great then is the sin of those wicked men who mock at such as mourn for them , who hate those which help to keep off judgements from them , who seek the destruction of those which seek their salvation , and desire their death , who use all means to bring them to life ; such horrid ingratitude shall not pass without some signal vengeance . 5 Obs. Such as contemn Gods Iudgements , shall at last lament their folly . These obduratesi nners scoft at the Prophets Threatnings , and asked , when will the day of the Lord come ? why it shall come upon you in a day that you look not for it , and shall bee a lamentation and a burden that shall sinke you : Patience abused turns into fury , though God bear long , yet hee will not alwayes bear . VERSE 2. The Virgin of Israel is fallen , shee shall no more rise , shee is forsaken upon her Land , there is none to raise her up . IN the precedent Verse the Prophet tells us of a Lamentation given him by God to publish against Israel . In this Verse he comes to tell us exegetically what it is , viz. the fatal and final overthrow of the whole Kingdome of Israel , set forth in emphatical termes , and variety of words to assure this unbeleeving people of the certainty of those Judgements which they should shortly feel . In the words wee have the summe of this Funeral Lamentation , or Samaria's Epitaph ; The Virgin of Israel is fallen . Where wee have , 1 A Judgement threatned , and that is a fall . Israel is fallen , viz. into the hands of the Assyrians . 2 Here are the persons upon whom this judgement shall fall , and that is upon the Virgin of Israel , or the ten Tribes . 3 Here is the certainty of it , Is fallen , that is , they shall as surely come down , as if they were this day in the dust . Quest. How is Israel called a Virgin , whereas shee had plaid the Harlot with Idols , and is therefore called on Harlot ? Hos. 1.2 . Answ. Kingdomes and Cities are called Virgins in Scripture on several accounts : As 1 when they flourish in riches and renown , and remain unconquered , and unaccustomed to any yoke of servitude ; now such in Scripture , though they bee Heathenish and Idolatrous , yet are called Virgins : As Tyre , Isa. 23.12 . Babylon , Isa. 47.1 . and Aegypt , Jer. 46.11 . 2 In respect of their Effeminacy , Delicacy , and Wantonness , priding themselves in their Beauty and Bravery , and tricking themselves up like Virgins ; and thus Israel was effeminate , living daintily and deliciously , giving themselves up to feasting , mirth , and musick , Amos 6.4 , 5 , 6. priding themselves in their wealth , and ornaments , and in this respect they might be called Virgins . 3 In respect of their weakness , and unableness to help themselves ; so Israel shall fall , and be like a poor , helpless , forlorn Virgin , that sits alone in distress without any helper ; she shall now be deflowred , and wasted by the Assyrian . 4 Israel is here called a Virgin after her Apostacy , but this is in relation to former times , before they were Idolatrous , as in Davids time ( before the division of the ten Tribes ) when they served God in purity , without the mixture of humane inventions ; and likewise in relation to their duty , shewing what they should have been , and not what now they were ; and in this sense Iudah is also called a Virgin after their Apostasie , Ier. 18.13 . & 31.21 . they had both the name of Virgins , but were indeed Idolaters , and by consequence Adulteresses , that broke the Covenant of their God. 5 The City of Samaria was a maiden City , it was never subdued or conquered by any Nation , before the Assyrian King Salmaneser brought it under the yoke of Servitude , and carried the ten Tribes captive into Assyria and Media ; and in this respect it might be called a Virgin. 3 Here is the certainty of this Judgement set forth in the Present Tense , The Virgin of Israel is fallen ; that is , shee shall as surely fall as if it were already done ; and this is usuall with the Prophets , to signifie the certainty of a rhing , by putting it in the Present , or praeterit Tense . Thus the Scripture speaks of Eastern and Western Babylon in the Present Tense , Babylon is fallen , is fallen ; that is , it shall suddenly surely , and irrecoverably fall , Isa. 21.9 . Ier. 51.8 . Rev. 14.8 . & 18.2 . So Iude 14. The Lord cometh , that is , he will as surely come , as if he were now coming to Judgement . This was about forty years before the final overthrow of Samaria , that the Prophet fore-told this ; yet since God had decreed their fall , he tells them , it shall as surely be effected as if it were done this day ; and it is usual with all the Prophets to speak thus assertively , not only because of the certainty of what his denounced , but because from the first denuntiation the plague begins , though not discerned , nor sometimes accomplisht till many years after . 4 Here is the aggravation of her fall ; 1 She shall fall so that she shall never rise again . 2 She shall be forsaken in her own Land. 3 There shall be none to raise her up . Many fall but they rise again , but when a Kingdome shall fall from its former splendor and dignity , and never be restored again , that is very sad ; yet this was Israels case , they were carried Captive into Assyria , and the body of the Kingdome , and generality of the People never returned again ; nor had they ever the face of a Kingdom more , 2 King. 17. Hos. 4.5 . & 5.5 . When the remainders of Iudah returned out of the Babylonish Captivity to Ierusalem , some few of Israel joyned themselves with them , and are reckoned with Iudah , the rest of the ten Tribes being scattered , and dispersed up and down the world , degenerated into Gentiles , and some of those dispersed were converted in the Apostolical times , as appears by the inscriptions of the Epistles of Iames and Peter . Obj. But we read in our Saviours time of the lost sheep of the house of Israel , Matth 10.6 . & 15.24 . and that Nicodemus was a Master in Israel , Ioh. 3.10 . and therefore some conclude , that the Kingdom of Israel was not totally ruined . Ans. The word Israel hath many significations in Scripture , but that in Matthew hath relation to the Kingdome of Iudah , for in Christs time there was no other Kingdome of Israel extant but that , and that also was very low when Christ came , as I have shewed on Amos 9.11 . and by a Master in Israel is meant no more but a Teacher in the Church of God , for the Church is oft called Israel , Psal. 115.12 . Galat. 6.16 . Obj. It was fore-told , that the ten Tribes should be made one with Judah , and should returne with them , Ezek. 37.16 , 17 , 19 , 22. A. This is spoken of Gospel times , and implies a Spiritual , not a Corporal returning of a remnant of those despised and dispersed ones in the dayes of the Messiah , who should be united to Iudah , and by the preaching of the Gospel be brought into the unity of the Church . Shee is forsaken upon her Land. Shee had forsaken God , and now all desert and forsake her ; she had laid Piety and Justice in the dust , and now God resolves to lay her in the dust , she shall be smitten to the earth , and dasht against it by the Assyrian with such force , that like an earthen pot it shall never be sodred together again . And which greatly aggravates their misery , all this should happen to them in their own Land , they should want men to help them in their owne Land , as appears in the next verse . They should be afflicted and brought low , not in an enemies Country , but even in their owne ; they should be slaughtered and enslaved in the sight of their owne Country , which had been like a Mother and Nurse unto them , and was dearly beloved of them . It aggravates a Virgins misery , to be slaine in the sight of her owne Mother . There is none to raise her up . God will not , and then Creatures cannot . Shee shall fall without any help or hope of restauration , no neighbour Nation shall once reach out an helping hand to raise her out of the dust , but there let her lye , like one that is felled to the ground , and not able to rise of himself , and forsaken of all others must needs remaine as he fell ; so Israel should never recover his pristine splendor , and flourishing condition , though some remnants should remaine , or as it followes in the next verse . OBSERVATIONS . 1 Sin layes famous and flourishing Kingdoms in the dust . Those Maiden-Cities and Kingdoms which were never toucht , nor taken , yet if sin raign in them ( as it did in Samaria ) it will ruine them . Where are the Babylonian , Persian , Grecian Monarchies , which were sometimes famous and flourishing , and the terrour of the world ? they are long since laid in the dust . 2 Impenitent sinners shall certainly perish . Though they may flourish for a time , yet when their sin is ripe , they shall come down ; and therefore the Prophet speaks in the Present Tense , Israel is fallen ; that is , he shall as certainly fall as if he were down already . So Babylon that lives in Luxury and security , shall at last be burnt , Revelat. 18.7 , 8 , 9 , 10. 3 When God is against us , all forsake us . Israel is forsaken in his owne Land , and so sadly forsaken , that there is not one to raise him up . The Land did formerly abound with men , yet now they have none to help them in their misery ; to the dust they must , and there they lye ▪ As God will not cast away the righteous man , but will assist him in his troubles ; so he will not take a wicked man by the hand , Iob 8.20 . but as he brings them into trouble , so he leaves them there , Ezek. 22.20 . & 29.5 . his owne he will not leave , and if men will not succour them , yet he will , Iob 5 19. Ier. 30.17 . he will give his not only the grace , but also the blessing of peace , Psal. 29.11 . Levit. 26.6 . when our wayes please him , then all are at peace with us , Prov. 26.7.2 Chro. 30.9 . 4 God oft retaliates sinners , and payes them in their owne coyn . Israel that forsook God , is now forsaken of all , and those that overthrew Justice , and opprest the poor , are now overthrown themselves , and opprest by others . But of this see Amos 6. ult . Obs. 8. VERSE 3. For thus saith the Lord God , the City that went out by a thousand shall leave an hundred , and that which went forth by an hundred , shall leave ten to the house of Israel . WHat the Prophet had spoken before in general , now he comes to express more plainly and particularly , viz. That the Kingdome of Israel should perish ; yet not so totally , but that a remnant should be spared ; though the body of the people should be cut off , yet a decimation should live to praise God. So that in this verse we have the reason of the Prophets lamentation and doleful ditty , and that is the great havock which God would make amongst this people ; he would cut off nine parts , and leave but a tenth . When the Roman Armies did mutiny , the Commanders did use to decimate them , punishing every tenth man. But the Lord goes further here , being incensed against Israel , hee tells them , that by the Sword , by Captivity , by the Pestilence and Famine , hee would make such a slaughter amongst them , that the City which went out by a thousand , should bee brought to an hundred , and an hundred to ten ; that is , of a great multitude very few should return . Such a woful decimation there should bee amongst them , that very few should escape . The like Threatning wee have set forth under another Metaphor , Amos 3.12 . As the Shepherd taketh out of the mouth of the Lion , two legs , or the peece of an ear , so shall the children of Israel bee taken out of Samaria , &c. q. d. as a Shepherd when a Lion hath been devouring his flock , findes some mangled remains of a leg , or an ear ; so shall it bee with Israel , some one or two shall escape the general slaughter and Captivity . The City that went out by a thousand ; that is , The City which had a thousand Inhabitants passing to and fro through the gates thereof ; or more genuinely , The City which sent forth a thousand able men to the Wars , or that could furnish , and set out a thousand men fit to bear Arms , shall have but an hundred left . The Prophet seems to allude to that of Moses , Deut. 1.15 . where the people are divided under Captains over thousands , and Captains over hundreds . This Threatning was partly fulfilled in the three years siege of Samaria , 2 King. 18.10 . and partly after , when there was a great devastation of men amongst them . Lastly , To assure them of the reality and truth of all that hee had spoken ; hee brings in the Lord asserting it , Thus saith the Lord God , q. d. You have not to do with impotent men , but with an Omnipotent God , who both can and will execute his judgements upon the heads of the wicked . The summe of all is this , So few shall bee left alive after the long ▪ and hard sieges of the Assyrians , that in those Cities of Israel out of which a thousand able men had wont to go forth to War , now there should be left but an hundred , and an hundred shall be brought to ten , saith the Lord who doth this . OBSERVATIONS . Sin is the grand depopulator of a Kingdome . It makes Cities that go out by thousands to return by hundreds , and reduceth their hundreds to tens . Wee use to complain of such as unpeople Towns and Villages ; sin is the Arch-depopulation of Towns and Cities , it brings the Sword , Plague and Famine upon Nations , which sweep men away by thousands . As obedience multiplies a people , and makes them like the sand of the Sea for multitude , 1 King. 4.20 . So disobedience makes men few in number , which were before as the Stars of heaven for multitude , Deut. 28.62 . We should therefore unanimously rise in arms against this Cut-throat sin ; if an enemy should come to Town that had killed our fathers , mothers , wives and children , and robbed us of all our pleasant things , with what indignation and fury would men , women and children joyntly rise to ruine such an enemy ? Sin is this adversary , it robs Sovereigns of their subjects , Pastors of their people , and robs us of our dearest relations . We should therefore do by it as the Iews did by Paul ( whom they lookt upon as their adversary , Act. 22.27 , 28. ) when they saw him , they stirred up all the people , and laid hands on him , saying , Men of Israel help , This is he that is against this people , and against the Law , and against this place . So should we encourage each other against sin , and suppress it , saying , Magistrates , Ministers , men and brethren help , this is that which destroyes our people , wastes our Cities , unpeoples our Towns , opposeth the Laws , and brings confusion every where . 2 Obs. In the midst of judgement , God remembers mercy . All had deserved death here , yet such is his clemency that hee spares a Tenth , and leaves a remnant , Isa. 1.9 . and 6.11 , 12 , 13. 'T is the Lords singular mercy that any remain alive , and it is his overflowing goodness that wee are not all utterly consumed , and hurled out of the world at once , Lam. 3.22 . In the midst of these devastations , here is a gleaning left to praise him . 3 Obs. The threatnings of Gods Ministers are Gods threatnings . Thus saith the Lord , the City that went out by a thousand , shall leave an hundred . T is not I ( saith Amos ) but the Lord by mee his weak instrument , that tells you this . Wee are Ambassadors for Christ , 2 Cor. 5.20 . Now the words of an Ambassador are esteemed as the words of him that sent him . This made Cornelius ( though a Souldier and a Commander ) yet to set himself as in Gods presence , and so to hear as if God himself spake to him , Act. 10.33 . and so did the Thessalonians , 1 Thess. 2.13 . when our preaching agrees with the word of God , it is to bee esteemed as the word of God himself . If this were truly beleeved , it would make us come with other affections to hear the word than most now do . VERSE 4. For thus saith the Lord unto the house of Israel , seek yee mee , and yee shall live . THe Prophet having shewed this people their misery , and affrighted them with the Threatnings , hee comes now unto the Remedy , and shews them how they may prevent all that misery which like a flood was rushing in upon them , especially for their Idolatry , and that is by Repentance , by forsaking their Idols , and turning to the Lord. Where there is no ground of hope , people grow desperate and run from God , and therefore the Prophet gives them some glimpse of mercy , inviting them once and again to seek the Lord , that so they might prevent his fury . In the words we have 1 A preface , Thus saith the Lord. This is oft used before by this our Prophet , in the first , second , third , and fourth Chapters : and this hee doth , 1 To quicken attention ▪ 2 To make them attend with the greater reverence and fear , since it is the word of God , and not of man ; 3 To assure them of the certainty and truth of what hee spake , and that it should bee certainly and suddenly effected , for hee that is Almighty hath said it . 2 Here are the persons to whom hee speaks , viz. To the house of Israel , i. e. to the ten Tribes . The invitation is general , to take off all excuse , that none might say , They were not exhorted to the duty . 3 Here is a Precept , Seek yee mee . Where wee have 1 The Act , Seek . 2 The Object , Mee . 4 A Promise , And yee shall live . The Precept is short , but very comprehensive . It is indeed a brief of the whole body of Religion , or a summary of the whole duty of man. The Scripture doth in many places epitomize our duties , reducing them sometimes to eleven heads , as Psal. 15. Sometimes to six , as Isa. 33.15 . and Heb. 6.1.2 . Sometimes to three , viz. Justice , Mercy , and humble walking with God. Micah 6.8 . Our Saviour hath epitomized them , and reduced them all unto two , viz. Thou shalt love the Lord thy God with all thy heart , and thy neighbour as thy self . But our Prophet here comes and summes them all up in one , saying , Seek the Lord. The word Seek is emphatical , and signifies not a bare wishing or woulding , or some cold velleities , but an earnest , accurate , exquisite inquiring after God , and his wayes ; and therefore the Septuagint render it by a compound word which signifies to seek out with earnestness and diligence till wee finde the Lord. The Apostle useth the same word , Heb. 11.6 . The Lord is a rewarder of them that diligently seek him . The word implies labour , industry , and constancy , wee must never rest till wee have found the Lord , as the woman that had lost her groat , continued seeking till shee had found it , Luke 15.8 . 3 Here is the causative particle , For , which may bee rendred , therefore , and then the sense will bee more current , thus , q. d. Since the Lord hath threatned to make such havock amongst you , therefore seek him sincerely that yee may live , for hee desires not your ruine , but your returning . Yet some make the particle redundant here , and look upon it onely as an expletive particle , oft so used by the Hebrews . The sense is here entire without it . 4 Here is the object of our seeking , and that is God , Seek yee mee , Excellent things are the object of our desires ; now there is none like God , and therefore none to bee desired like him . Hee is our Creator , Redeemer , Preserver , ours in all sweet Relations , our Father , Husband , Lord , King , &c. and therefore to bee sought and served by us in an especial manner . One of these obligations call for observance and duty , but when all shall concenter , and meet in one , how great should our observance bee . 2 This seeking of God implies a sincere turning to him , a loving him with all our heart , a seeking him simply for himself , it notes a trusting in him , a fear to offend him , a forsaking of all Idols and false wayes ( as it follows in the next verse ) delighting only in his pure word and worship , 1 Chron. 16.10 . and praying to him , Psal. 34.4 . Matth. 7.7 . It implies also an obeying his Commands , 2 Chron. 14.4 . and seeking his face and favour at all times , Psal. 27.10 . Isa. 55.6 . These are those things above , which we are commanded to seek , Colos. 3.1 . Thus we see , what a Magazine of matter is comprehended in this little Precept , Seek yee me . Obj. This command to seek God ( say Papists and Arminians ) implyes , that we have Free-will of our selves to seek him , and turn to him , else why doth the Lord command us so to doe , if we had no power to doe it ? Ans. It doth not follow , that because the Lord commands us to seek him , therefore we have power of our selves to doe it . For , 1 These commands shew us our duty , but not our ability ; they shew what we ought to be , but not what we are . 2 Yet these Exhortations are not in vain , for the Lord makes them effectual in the hearts of his people ; what he bids them doe , he enables them in some measure to doe . 3 The Lord had a remnant of his Elect mingled amongst this heap of chaff , and their wills being changed , and made conformable to Gods will , are willing and ready to seek and serve him . 4 Hereby the wicked are made more inexcusable , and their malice and obstinacy made more apparent to the world , since they stand out against so many invitations to come in . [ Against Free-will , see Davenants Determ . Q. 9. p. 45. D. Sibbs , Concio ad clerum , p. 69. Laurent . in Apoc. 2.5 . p. 125. Camero Theses de Grat. & Lib. arb . p. 273. ad 296. Paraeus contra Bellar. Tom. 1. Totaliter . Alting , Loc. com . P. 2. p. 460. & Hornbec . contra Socin . l. 3. c. 5. p. 611. Brochmand Cas. Cons. de homine primo , cap. 1. p. 134. folio . Walaeus Lo●● com . P. 1. p. 16. & p. 437. Mr. Burgess against Orig. sin . l. 2. ch . 4. p. 289. Rolloc in Rom. 8. p. 152 , &c. Dr. Arrowsmith on John 1.13 . p. 189. & 198 , Mr. Case Morn . Lect. quarto , p. 207. ] 5 Here is a promise to incourage them to seek the Lord , drawn ab utili , from the benefit they should reap thereby , Yee shall live , or live yee ; the Imperative Mood is put for the Future tense , by an usual Hebraism , Prov. 3.4 . & 4.4 . to shew the certainty of a thing , as here , Seek the Lord and live ; that is , yee shall certainly live : You shall have a Natural Life . You shall have a Spiritual Life . You shall have a Eternal Life . 1 If you seek the Lord , and return to him , you shall have your Natural life prolonged ; whereas you are in danger of dying by the hand of the Assyrian , yet doe but return to me unfeignedly , and you shall experimentally find that your lives shall be given you for a prey ; at least yee shall not be utterly destroyed , but instead of Warre , you shall have peace and prosperity in your borders . This seems to be the most genuine sense of this place ( though we may not exclude the other , for it is a known Rule , that it is safe taking the words in the largest sense , if neither matter , phrase , nor scope hinder ) for in the fore-going verse , the Lord tells them what slaughter he would make amongst them , therefore he bids them here , returne and live . Yet we may not solely confine it to a Natural life , because it is a Legal promise , and they usually doe comprehend Spiritual mercies in them . The Hebrews frequently under the name of Life , doe comprehend all manner of prosperity and felicity , both Temporal , Spiritual , and Eternal , Deut. 4.1 . & 5. ult . Psal. 34.12 . & 133.8 . Prov. 4.4 . Ezek. 18.9 . The like expression we use at this day , at the Inauguration of Kings , when we cry , Vivat Rex , let the King live ; that is , all health , prosperity , and happiness attend him . 2 You shall live a spiritual life of Grace here , your souls shall enjoy communion with God , they shall live to him here , and at last shall live with him for ever ; for Grace is the suburbs of glory . 3 You shall live eternally , Ezek. 18.17 . ult . Obj. But had not the Lord decreed the destruction of this people , how then doth he bid them return and live ? A. Such threatnings of Temporal Judgements are not alwayes absolute , but conditional , viz. if they repent not , I will destroy them ; and though this condition be not alwayes exprest , yet it is understood , as appears by that notable place , Ier. 18.7 , 8 , 9 , 10. so that when people repent of their sin , God will repent of the punishment , and stay the execution of the sentence which he had denounced against them , as he did by the Ninivites . The changes is in us , and not in God. OBSERVATIONS . 1 Such as seek God rightly , shall live assuredly . I say , such as seek God rightly , which cuts off many pretenders to religion , who seem to seek and serve the Lord , but it is feignedly , and hypocritically ; they halt between God and Baal , between Christ and Belial ; like Agrippa , they are almost , but not altogether Christians ; they have a name to live , but they are dead indeed . 2 Others seek for the living amongst the dead . They seek the Lord amongst the traditions and customs of men . Such mens religion is vain , Mat. 15.9 . Amos 5.5 . 3 Others seek , but it is too late ; like Esau , that never cries till he had lost the Blessing . So those , Luke 13.24 , 25. 4 Others instead of seeking the Lord , sit all the day idle , they forget the Lord days without number , he is not in any of their thoughts , Ier. 2.32 . It is not the somnolent , but the violent that get heaven , Mat. 11.12 . where then will those Idle , Atheistical Seekers of our time appear , who are meer Scepticks in religion , that question every thing , but beleeve and practice nothing ? some of them have been Professors this forty years , yet now they are to seek their religion . These men have laid good foundations the while , that are going out of the world , before they know how to live in the world ; when the Lord hath so clearly shewed us what he requires of us , Micah 6.8 . what madness is it to be still running after New Lights , which are no Lights for directions ? 5 Others instead of seeking God , they persecute those that doe sincerely seek him , like the Scribes and Pharisees , that would neither follow Christ themselves , nor suffer others so to doe . Stripes are prepared for scorners , and such mockers shall have their bonds made strong , Isa. 28.22 . 6 Others seek , but it is amiss ; for they seek riches , honour , pleasures , instead of God , and things above . Those three are the Worlds Trinity , they are the grand 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of our times . David tells us , there be many of this stamp , Psal. 4.6 . Many say , who will shew us goods ? Paul goes further , and tells us , All men seek their owne ease , wealth , ends , and respects ; that is , All comparatively , they are but few that seek the things of Christ , Phil. 2.21 . Q. Since there are so many Seekers , and so few good ones , how must I seek aright ? A. That you may seek the Lord and find him , you must seek him , 1 Early . 2 Sincerely . 3 Zealously . 4 Sensibly . 5 Constantly . 6 Regularly . 1 Those that will find the Lord when they seek him , must seek him early , in the morning of their youth , whilst the day of their Visitation lasts . To such the Promise runs , Prov. 8.17 . They that seek me early shall find me . It was Iosiahs commendation , that when he was young , and but sixteen years old , he began to seek and serve the Lord , 2 Chron. 34.1 , 3. and Timothy knew the Scriptures from a Childe , 2 Tim. 3.15 . We must also seek him orderly , seek his Kingdome in the first place , both before , and above all other things , Matth. 6.33 . 2 Sincerely and cordially , nor hollowly and complementally . We must seek him with all our might , to such the Promises run , that they shall find him , Deut. 4.29 , 2 Chro. 15.15 . Ier. 29.13 . Then shall yee seek me and find me , when yee shall search for me with all your heart . Thus David sought him , and found him , Psa. 119.10 . never any mist that ever sought him in truth , Psal. 145.18 . If we be the genuine Seed of plaine , sincere Iacob , we shall never seek his face in vain , Isa. 45.19 . before they call , he will answer such , and will run to meet them , as he did the Prodigal , Isa. 65.24 , Luke 15.18 , 19 , 20. Yea , a wicked Ahab shall not altogether seek to God in vain ; and if the shadow can doe so much , what will the substance and real seeking of God doe ? 3 We must seek him zealously , and earnestly ; Magnamagn● , such great things must be sought with f●rvent affections , Deut. 15.5 . fleight seeking loseth all . Precious things are not easily attained . Even the worlds wealth comes not with a wish , much less heavenly treasures . They that will have them must ask , and if that will not doe they must seek , if seeking will not doe they must be more importunate , and knock ; it is not a bare Repetition , but a Gradation , Mat. 7.7 . wee must seek as men doe for silver , and gold , with utmost diligence , Prov. 2.4 . let not the children of this world be wiser , and more industrious for their trash , than we for true treasure . Remember , that none shall be rewarded fully , but such as seek him diligently , Heb. 11.6 . 4 Sensibly . See how we are undone without him , though we were Lords of all the world , yet without the favour of God , who is Lord of all , we are nothing . Sense of our wants will sharpen our desires after him , and make us resolve with David , to give no rest to our eyes , nor slumber to our eye-lids till wee have found him , Psal. 132.4 . 5 Constantly . 1 Chron. 16.11 . We must never rest till wee have found him , persevere in the use of all good means , as Prayer , Meditation , &c. resolve to take no denial , importunity will doe much . Comfort will come in the end , and will abundantly recompence all our waiting . Though hope deferred may make the heart sick , yet when it comes it will be as a tree of life , Prov. 13.12 . 6 Regularly . We must inquire for the good old way of P●rity and Peace and walk therein , Ier. 6.16 . we must not walk according to the superstitious Customs and Canons of men , but according to the Canon of Gods VVord . Galat. 6.16 . Q. But what benefit shall I have by seeking God ? A. Thou shalt have Life , and that is a very powerful motive ; life is so sweet and desirable a thing , that the Devil could say , Skin for skin , and all that a man hath , will he give for his life , Job 2.4 . Now Piety hath the promise . 1. Of Life Temporal , so farre as shall be good for the righteous , Psal. 34.12 . & 37.3 . Prov. 3.17 . & 22.4 . 2 You shall have Spiritual life , Isa. 55.3 . Ezek , 16.6 . which is indeed the onely excellent , sweet , and durable life . Natural life is common , every wicked man lives it , and it is imbittered with many crosses , and it last not , it is a vapour that suddenly vanisheth ; but this spiritual life is a special , comfortable , endless life , death it self cannot extinguish it . 3 If this bee not enough , you shall have Eternal life , Joh. 3.16 . and 6.51 . and 17.3 . VERSE 5. But seek not Bethel , nor enter into Gilgal , and pass not to Beersheba , for Gilgal shall surely go into Captivity , and Bethel shall come to nought . TRue Repentance consists of two parts , 1 There is terminus á quo , from what wee must turn : 2 Terminus ad quem , to whom wee must turn . In the foregoing verse , the Prophet sets down positively and affirmatively whom wee must seek , and to whom wee must turn , and that is to the Lord. Hee comes now to shew us negatively , what wee must not do , and what wee must not seek , and that is Idols . Seek the Lord , but seek not Idols . God puts a But and Block in their way to keep them from them . But seek not Bethel . God can do all things ; but Idols can do nothing ; great reason then wee should forsake them , and cleave onely to God , who would have us first Table-men to worship him according to his own will revealed in his word ; and then second Table-men , in righteousness towards our neighbour , vers . 15. In the words wee have 1 A Dehortation from Idolatry , to this end they must Three places infected with Idolatry . shun Bethel , shun Gilgal , and shun Beersheba . 1 That Bethel and Gilgal were such , I have shewed before at large on Amos 4.4 . Bethel was the place where Ieroboam set up a golden Calf . Gilgal was a City full of Idols , Hos. 4.15 . and 12.11 . Beersheba was a City in Canaan where Abraham had formerly dwelt , Gen. 21.31 , 32 , 33. here God appeared to Isaac , Gen. 26.24 and here Iacob sacrificed , Gen. 46.1 . This made these superstitious people think that there was more holiness in this place than in others , and therefore hither they came , when God had ordained them to go to Ierusalem . This City was afterwards allotted to the Tribe of Iudah , Iosh. 15.28 , and 1 King. 19.8 . yet it was inhabited by the Tribe of Simeon , Josh. 19.2 . It was scituate on the utmost South-border of the Land of Canaan , as Dan was on the North. It was a City given to Idolatry , as Bethel and Gilgal were , and therefore the Lord giveth a strict injunction here , that they should not go to any of them . But seek not Bethel , &c. q. d. If you will bee my people , you must cast away your Idols , you must not go to worship the golden Calf at Bethel , nor to the High-places and Idolatrous Altars at Gilgal and Beersheba , for these places shall perish with the Idols that are in them . Pass not to Beersheba . The Kingdome of Israel was divided from the Kingdome of Iudah , yet so mad were this people on Idols , that they will post over the Country of Iudah after them , when they had too many at home already . 2 To strengthen the Dehortation , here is a reason added , drawn from the danger which would follow if they followed Idols , both they and their Idols should perish . For Gilgal shall surely go into Captivity ; that is , the Inhabitants of Gilgal ( Met. subj . ) going they shall go , i. e. they shall suddenly and certainly go into Captivity by the hand of the Assyrian . There is an elegant Paranomasy in the words . Gilgal signifies rowling , Gilgal shall rowl to ruine ; or rowling hee shall speedily rowl into Captivity . They trusted in this place for safety , but both they and it should perish . And Bethel shall come to nought . Bethel signifies the house of God , but by reason of its Idolatry , t is called Beth-aven , Hos. 4.15 . a house of vanity and iniquity , Hos. 5.8 . and 10.5 . Aven signifies an Idol , vanity , inanity , and nought , and therefore the ruine of Bethel is set forth by this Title . Bethel shall be Aven , or bee brought to nought ; that is ▪ it shall bee totally ruined , and nothing shall remain of it , but the prints of Gods indignation against it . So that it is great folly for any to run to such Idolatrous places for shelter , which can neither defend themselves from ruine , nor their Idols from spoyl , Hos. 10.5 , 6. OBSERVATIONS . 1 Idolatrous places must bee shunned . As they might not go to Bethel , Gilgal , or Beersheba , so wee may not go to Spain , Italy , France , &c. with the least hankering after their Idols , if you do Satan will quickly make a prey of you ; for sin , especially the sin of Idolatry , is like Bird-lime , if a man go once to touch it , hee will bee so intangled in it , that hee cannot easily be shut of it . Hence it is that the Lord so oft commands us to shun wicked society for fear of infection , as I have shewed at large elsewhere . How great then is the sin of those , that do spontaneously travel into Idolatrous Countries needlesly ? such oft-times return infected both in body and soul. Ieroboam that travelled into Egypt , brought home the Idolatry of Egypt with him , with which hee infected all Israel . 2 Obs. True converts must for sake Idols . They must say with repenting Ephraim , What have I to do any more with Idols ? Hos. 14.8 . Many would fain serve the Lord and their Idols too , but that will not be , if you will bee mine , you must renounce your Idols , saith God , You must forget your kindred , and your fathers house , Psal. 45.10 . that is , wee must abandon all those corruptions which wee are strongly inclined unto by nature ; and those Idolatrous , and superstitious practises , which wee were brought up in ; wee must renounce them all , and give up our selves intirely to Christ our spiritual Husband , then , and not till then will hee take pleasure in us , and desire our beauty . Such as desire to have communion with God , must first put away their Idols , Gen. 35.1 , 2. Iosh. 24.22 , 23. Iudg. 10.16 . 1 Sam. 7.3 . Psal. 16.4 , 5. True converts turn from those vanities to the living God , Act. 14.15 ▪ and have a special command given them to keep themselves pure from Idols , 1 Joh. 5.21 . They know that the Lord is a jealous God , and cannot endure corrivals , not to have his worship mixt with the inventions and fancies of men . As I have shewed at large before on Amos 4.4 . God cannot abide halting and halving between two opinions , 1 King. 18.21 . if we will Worship God , we must abhor Idols , for we cannot serve both , Iosh. 24.14 , 15. No man can serve two such contrary Masters , that have contrary commands , wayes , and ends . There can be no communion between Christ and Belial , 2 Corinth . 6.15 . and therefore they that will goe to * Mass with their bodies , pretending that they keep their hearts for God , are meer dissemblers . They partake with Idola●ets in their sin , harden them in their Idolatry , and sin against the Prophets counsel here , that forbids men to goe after Idols . 3 Obs. Superstition is a toylsome thing . It makes men that they cannot rest , but they must run up and down , now to Bethel , anon to Gilgal , and then traverse the Country , and goe a Perigrination to Beersheba ; so mad are men upon Idols , that they are not content with those at home , but they must be gadding abroad after more . Thus the Papists at this day , though they have Idols more than a good many at home , yet must goe a Perigrination after more ; and here see the perverse nature of man , how directly opposite it is to God , he bids us goe one way , and we goe quite another . He bids us goe to Ierusalem , and they goe one to Dan , another to Bethel , another to Gilgal , and a fourth to Beersheba . So true is that , Homo est inversus decalogus , Man is a perverse , cross-grained-peece to all Gods holy commands . 4 Obs. Idolatry brings desolation and ruine upon Cities and Kingdoms . Gilgal shall goe into Captivity , and Bethel shall come to nought , and the Virgin of Israel shall fall . When Bethel Gods House , shall become Beth-aven , a house of Idols and Vanity , then follows Beth-any , an house of misery and affliction . They that follow such lying vanities forsake their owne mercies . Idols themselves are most vain , Vanity , and things of nought ▪ and nothing doe they bring but nought with them . Hence the Scripture calls them , Elilim , things of nought , Levit. 19.4 . 1 Chron. 16.26 . Psal. 96.5 . 2 Gnatsabim , Sorrows , because they bring men to sorrow , captivity , and misery , 1 Sam. 31.9 . Psal. 16.4 . & 115.4 . 3 Gillulim , filthy dung and excrements , because they are loathsome to God , Levit. 26.30 . Deut. 29.17 . Ezek. 6.4 , 5 , 6. 4 Shi●utsim , detestable , loathsome abominitions , Ezek. 7.20 . & 11.21 . & 20.8 . Ier. 32.34 . 5 Segnirim , Devils ; such as worship Idols , are said not to Worship God , but Devils . They forsake the Lord and his Worship , to worship Devils , Levit. 17.7 . Deut. 32.17 . 2 Chron. 11.15 . 1 Cor. 10.20 , 21. Rev. 9.20 . Great reason then that we should abominate Idols , which bring such sorrow and misery upon places , incensing the Lord to set fire upon them , as it follows in the next verse . VERSE 6. Seek the Lord and yee shall live , lest be break forth like fire in the house of Joseph , and devour it , and there be none to quench it in Bethel . GOod things are hardly beleeved , and slowly practised , and therefore the Prophet here renewes his Exhortation of seeking God by true Repentance , and that he might the better prevail with them , he useth a double Motive . The first is drawn from the danger which would ensue if they refused ; the Wrath of God would break forth upon them like a consuming fire , so that all their superstitious Sacrifices at Bethel should not be able to quench it . The second is drawn from the glorious and tremendous Majesty of God , with whom they had to doe ; and this is accurately set forth , vers . 8 , 9. In this Verse we have a Repetition of the fore-going Exhortation to seek the Lord , that they might live , q. d. If ever you desire to be truly happy , you must forsake your Idols , and false-worship , devoting your selves wholly unto God. 2 Here is a Reason to inforce the duty , Lest the Wrath of the Lord break out like fire in the house of Joseph , and devour , it , and there be none to quench it in Bethel . Here the Holy Ghost seems to prevent an evasion , the Israelites might say , If the Lord be thus angry with us , we will goe to our Gods at Bethel , and they shall succour and shelter us . Nay , saith the Lord , you doe but make lyes your refuge when you goe thither for ayd , for none of your Idols shall be able to quench the fire of my wrath , no not in Bethel . By Fire here is meant the VVrath of God , which should break forth like fire , in sudden , terrible , and irresistible Judgments , devouring all before it , so that none should be able to quench it ; so much the word in the Original imports . It is used for the carrying on of a thing against all difficulty , or a successful breaking through in despight of all opposition . All the world compared with God is but as so much dry stubble , or a few dry thorns before a consuming fire , Exod. 15.7 . Isa. 27.4 . & 47.14 . Fire is taken two wayes in Scripture , 1 Literally , and strictly , for the Element of Fire , or for ordinary fire . 2. Figuratively , and Metaphorically , for the VVrath of God , or any effects of his wrath any Judgement which hee sends upon the wicked , be it Sword , Plague , Famine , or whatever distress ; yea the very Floud which drowned the world may in this sense be called Fire . Thus it is usually put in Scripture of all manner of dreadful Judgements ; as Psal. 18.7 , 8. Isa. 66.15 . Ier. 49.27 . Amos 1.4 . from this fire of Gods wrath comes fire from Heaven and consumes the wicked , Gen. 19.24 . Exod. 9.24 . Levit. 10.2 . Numb . 11.2 . 1 King. 1.10 . and at last they must lye in unquenchable fire , Isa. 30.33 . Mat. 3.12 . & 25.41 . In the house of Ioseph ; that is , amongst the Israelites , or ten Tribes , who are oft called Iacob , Ioseph , Ephraim , Samaria . By Ioseph here is meant Ephraim , for Ioseph is oft put for Ephraim his Son , Amos 6.6 . Revel . 7.8 . and Ephraim is oft put for the ten Tribes , because Ieroboam the first King of Israel ( after the division of the ten Tribes ) was of the Tribe of Ephraim , 1 King. 11.6 . OBSERVATIONS . 1 So great is the patience and clemency of the Lord , that he is very loath to destroy men . Hence it is that he sends his Ministers , rising early , and coming late unto them , exhorting them again and again to seek him , and turn to him , that they may live and not dye . See vers . 4 , 5 , 6 , 14 , 15. 2 Obs. The Wrath of the Lord is exceeding terrible . Hence it is compared to fire , which is the most terrible , tormenting , and affrighting Element . Quest. But how is anger said to be in God , when he is impossible ? Ans. Anger and VVrath are ascribed to God improperly , and Metaphorically , by an Anthropopathy ; not as a perturbation , and trouble of mind , as it is in us ; but as an act of revenging Justice , which Justice as it simply burns against sin , is called anger , but when it doth more fiercely wax hot against sin , and Sinners , it is called Wrath and Indignation , Isa. 64.5 . This Wrath of God is , 1 Formidable . 2 Durable . 3 Inevitable . 4 Irresistible . 5 Unexpressible . 1 It is formidable and terrible ; Fire of all Creatures is the most dreadful . Hence the doleful Torments of Hell are set forth by fire , Mat. 3.12 . and Gods Wrath is called , a consuming fire , Deut. 4.24 . which burns up all that stands in its way . This made him cast out Angels , hurl out Adam , drown the old world , fire Sodome , root out the Canaanites , Lev. 18.25 . and destroy Ierusalem . As all in God is infinite , his Mercy , Justice , &c. so is his Wrath , which makes it so exceeding terrible and intolerable . Should all the Creatures set to their help , yet they were not able to uphold a man under the burden of Gods wrath . Hence the dearest of Gods Servants ( though they have had Gods Spirit to uphold them ) yet have cryed out of this , as a burden too heavie for them to bear ; and have chosen rather to endure any tortures , than to lye under the wrath of an angry God. They fear not him who can but kill the body , but they say with the Prophet , Psal. 76.7 . Thou , even thou art to be feared , and who may stand before thee when thou art angry ? Gods wrath is like a great Bell , it is long in raising , but when it is up , it makes a hideous noyse . Or like Lead , which as cold of it self , but when once melted , nothing scalds more terribly . What calmer and smoother than the Sea , yet when stirred what more tempestuous ? 2 It is Durable . It is not for a day or two , but it is an abiding wrath , Joh. 3.36 . it is a fire that never goes out , but shall abide on the bodies and souls of the Reprobates to all eternity , Matth. 18.8 . and 25.41 . 3 It is inevitable , there is no flying from it , Amos 9.1 , 2. if a King bee angry with us , we may flye out of his Dominion ▪ but if the King of Kings bee against us there is no flying out of his Territories . 4 It is irresistible , it is like a violent wind , or a mighty flood , which carrieth down all before it , Psal. 90.7 , 8 , 9. Should all the world rise in opposition against God , they would bee no more before the fire of his wrath , than a little dry stubble , or a few crackling thorns . Wood is longer in burning , and leaves some coals behinde , but stubble and thorns are suddenly and utterly consumed , and scarce any ashes left , Exod. 15.7 . Isa. 5.24 . and 9.18 . and 47.14 . Fire and water have no mercy , there is no intreating them ; such is Gods wrath in reference to the wicked , as good speak to the fire not to burn , or the water not to drown , as to the wrath of God not to consume wicked men , it must and will burn them , and none shall quench it , Deut. 29.20 . Though Moses and Samuel stood before the Lord to intreat , yet the sentence cannot be reversed , wrath must devour and consume the wicked , Ier. 15.1 . Though prayer hath in many cases quenched wrath , yet sometimes the wrath of God cannot bee quenched by prayer , nor intreated down , there is no speaking to it . 5 It is unexpressible . It is infinite , and so beyond the tongues expression , or the hearts imagination . Hence Moses asks , who knows the power of they wrath ? Psal. 90.11 . It surpasseth our knowledge , Wee may over-fear the wrath of men , but wee cannot have too dreadful apprehensions of the wrath of God. All other fire is but like painted or imaginary fire compared with this . Hence the Holy Ghost is fain to use metaphors and allusions to set it forth to us . Sometimes comparing it to fire which is a most furious element , laying all waste before it , Nahum 1.5 , 6. Sometimes to water , and to a mighty flood which swiftly and irresistibly carries down all before it , Iob 22.16 . Isa. 8.7 . and 59.19 . Sometimes to a Moth , which secretly and insensibly eats thread by thread till the whole peece bee consumed , Iob 13. ult . Psal. 39.12 . Hos. 5.12 . Sometimes to the Wrath of a King , and if that bee as the Messenger of death , Oh what is the wrath of the King of Kings ? Prov. 16.14 . 1 Then take heed of provoking him to anger , better have all the world inraged against us , then God against us . Their wrath is but finite and limited , both in respect of time and place , but Gods wrath is infinite without either bank or bottome . Take heed of all sin , especially of those God-provoking sins , as 1 Idolatry , Deut. 4.23 , 24. and 32.21 , 22. 1 Cor. 10.5 , 7. and following Antichrist , Rev. 14.9 , 10. and 19.20 . 2 Prophanation of holy things , Lev. 10.2 . Numb . 16.35 . 3 Neglecting to reform the things amiss in Gods worship , Ezra 7.23 . 4 Fornication and Sodomitical sins , Gen. 19.24 . 1 Cor. 10.5 , 8. 5 Murmuring at Gods dispensations , 1 Cor. 10.5 , 10. 6 Apostacy and back sliding , Heb. 10.38 ▪ 2 When ever we perceive the fire of Gods wrath to break out in Sword , Plague , &c. by our prayers and tears we should labour suddenly to quench it , Numb . 16.46 . A fire the longer it burns , the more dreadful it is , and the harder it is to quench it . 3 In all our approaches to this great and mighty God , whether in Prayer , Sabbaths , Sacraments , &c. come with the greatest fear and reverence , for hee is a consuming fire , Heb. 12.28 . This holy fear must bee an ingredient into all our services , Psal. 2.11 . It is said of Luther that hee prayed with such fear and reverence , as remembring hee had to do with God , and yet with such affiance and confidence , as with a Friend , and Father . 4 Bee thankful for Christ , who hath delivered us from wrath to come . The Angels fell and lye under this wrath , but Christ was cursed that wee might bee blessed , and hath undergone Gods wrath for us , that wee might bee freed from it , In time of tentation , set this as a skreen between the fire of Gods wrath , and thy soul. Hide thy self in the clefts of this Rock , and get thy soul covered with thy Saviours Righteousness , and then thou mayest stand with comfort and confidence before this consuming fire . VERSE 7. Yee who turn Iudgement into wormwood , and leave off Righteousness in the earth . THe Prophet having called on Israel to repent , hee comes now to set before them their sins which they should repent of . Hee had called upon them before to forsake their Idolatry and sins against the first Table , vers . 5. now he calls on them to repent of their sins against the second Table , viz. their perverting of Iudgement and Iustice , their cruelty , and oppressing of the poor , verse 11. and their Bribery , verse 12. Seek yee the Lord , yee who have turned Iudgement into wormwood . 1 Here is a fin reproved , and that is perverting of Judgement , set forth by an elegant Metaphor and Allusion of turning Judgement into wormwood . 2 Here is an exegesis or fuller explication of this sin , They leave off righteousness in the earth . It is usual in Scripture to make the latter clause explain the former . 3 Here are the persons which are guilty of this sin , and those are the Princes , Judges , and Rulers of Israel , included in the Pronoun Yee . 4 Here is their duty set down in the next verse , They must turn from their sin , and seek the Lord who is the great Creator and Governour of all : q. d. O yee rulers of Israel , who have not onely provoked mee by your Idolatry , but have also cast away all care of Righteousness and Equity , and given your selves up to all manner of cruelty , bribery , rapine , and iniquity , and have thereby turned the sweetest Iustice into the bitterest wormwood ; now repent , and seek the Lord , that yee may live for ever . The Prophet here principally taxeth the great ones , and the Rulers of the people , who had the deepest share in this guilt ; they should have been patterns of Justice and Righteousness to their inferiours ; but they being evil themselves , corrupted the rest , as bad humours use to flow from the head to the body , and therefore the Prophet falls heavy upon them , as hee did before , Chap. 4.1 . These corrupted Justice , and made that which is in it self most profitable and pleasant , to become bitter and distasteful by oppressing the poor and helpless . This is called Wormwood here , and gall and poyson , Amos 6.12 . 1 Because such unrighteousness and oppression is very displeasing and bitter to God. 2 It is bitter to the poor and oppressed . 3 In the end it will bee bitter to the Oppressors themselves . This is finis operis , though not finis operantis . In the conclusion it will bee gall and wormwood , yea deadly poyson to their souls , though they intend it not . Justice and Equity is a most sweet and precious thing , and doth wonderfully help to preserve the peace and prosperity of a Land. This is a sanctuary and shelter for the innocent and the oppressed ; but these oppressing , self-seeking Rulers had made a poyson of a remedy , and turned that which was ordained for the safety of the afflicted , to his ruine . These Rulers had turned Justice into wormwood many wayes . 1 By Bribery , Amos 4.1 . 2 By Partiality , justifying the wicked rich man , favouring the kinsman , the friend , the briber , but condemning the poor and innocent , who had no bribes to give them . 3 By delayes tyring out the poor , and so forcing him to give up his cause . 4 By wresting and perverting the Law to their own ends , contrary to the genuine sense of it . 5 By hindring such evidence as might clear the cause . And leave off righteousness in the earth . They let it lye in the dust , and trod it under foot . That which was their duty , yea their glory , viz. the execution of Justice , that they neglected and sleighted as a most contemptible thing : They abused the righteous , and did grinde the faces of the poor , Amos 8.4 , 5 , 6. There was no place left for any righteousness amongst them ; their seats of justice , were places of injustice ; and their Courts of equity , Courts of iniquity . OBSERVATIONS . 1 Perverting of Iustice is very bitter , and displeasing to God and man. Look how distastful Gall and VVormwood is to us , so distastful is unrighteousness to the righteous God ; It is as poyson and hemlock to him , Amos ▪ 6.12 . Hence he so oft complains of it , and denounceth so many woes against it , as in Psalm 82.2 , 3. and in Isa. 5.7 , 20 , 23. & 10.1 . & 59.4 , 13. and Lam. 3.35 , 36. As nothing is more sweet and delightful than an impartial administration of Justice , so nothing is more bitter and displeasing to God and man than unrighteousness . It is a sin to omit righteousness , but it is a farre greater aggravation of the sin to contemn it , and trample it under foot , as these did here . Great is the number of wicked men , and were it not for Justice that did restraine them , every mans lust would be a law , and the reins would be let loose to all manner 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 o● 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 Con●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 strained and purified by the Almighty hand of God , that they become sweet and fruitful . Quest. But who is it that doth all these wonderful things ? Answ. Why it is Jehovah , The Lord is his name , bee is no dead Idol , as Baalim the god of the Sidonians , or Moloch the god of the Ammonites ; but hee is Jehovah who hath his being in himself , and who gives life and breath and being to all creatures ; from him , by him , and in him are all things , and therefore hee will not bee deluded with your superstitious fopperies . The summe of all is this , Seek yee him who hath formed and framed the heavens , and all the Stars therein , who turneth the blackest night into a clear morning , and causeth the brightest day to end in a dark night , who waters the earth with rain , the Lord is his name who doth this . OBSERVATIONS . 1 It is lawful for a Minister to press the same truths again and again upon his people . Thrice in this Chapter doth the Prophet call on Israel to seek the Lord. Thrice in one Psalm is Gods Almighty power repeated , that the Church might triumph in it , Psal. 46.1 , 7 , 11. Christ presseth that Precept , Hee that hath an ear to hear let him hear , again and again , Rev. 2.11 . Paul oft put his hearers in minde of what hee had delivered to them , Rom. 15.14 , 15. So Peter put his hearers in remembrance of the same things , 2 Pet. 1.12 , 13. Yea so long as I live I will put you alwayes in remembrance . This is profitable and safe for our people , Phil. 3.1 . To write the same things to me is not grievous , but for you it is safe . Abundans cautela non nocet . This is a means to help the memory , wee are naturally forgetful of the best things , and therefore had need to have line upon line , and precept upon precept , Isa. 28.10 , 13. especially fundamental , practical precepts , such as Faith , Repentance , Obedience , Death , Judgement , &c. should oft bee prest . When the Gentiles heard Paul preach Christ , they desired to hear the same things again the next Sabbath day , Act. 13.42 . This helps to strengthen our graces , to quicken us to our duties ; as the sounding of the Trumpet quickens the spirit of a valiant Souldier , and it confirms us in the truth of the things delivered ; as the doubling of Pharaohs dreams assured him of the certainty of the thing . Caut. Yet a Minister must not preach the same things out of idleness , spending all the week in an Alehouse , or in some secular affairs , and then come with a crambe recocta , some crude , idle , addle , undigested stuffe , Cursed are such as do this work of the Lord negligently . An idle Minister is the worst man in a Parish , for whereas an idle Artificer hurts but his Family , an idle Minister hurts a whole Congregation . But when wee repeat and inculcate things out of conscience , and for the good of our people , this is commendable . Besides , there is no Minister that is studious , but if hee do come to press the same point again , hee hath some new arguments or enlargements ; for Divinity is such a depth , that wee are alwayes learning , and may finde out somewhat which wee knew not before . Bee not then offended when you hear necessary truths oft prest , this is ●afe for us , and good for you . Many have itching ears , they must have novum , aut nihil , they are all for novelty , they cannot endure wholesome , plain preaching ; whereas wee have but two things to preach , credenda & agenda , faith and good works . 2 Obs. The names which are commonly given to Stars may bee used by us . Chimah , and Kesil , Pleiades and Orion were names given to those Stars by men , and yet the Holy Ghost useth them here , and speaks with the vulgar in their own language . So it useth Heathenish names in the New Testament , Act. 28.11 . wee read of a Ship in which Paul sayled , called Castor and Pollux , two Pagan-sea-gods . So for dayes and months wee may call them by such names as are best known to the people with whom wee live . If wee live amongst a people that usually say the first , second , third month or day , wee must say so too . But if wee live in a land where they say Ianuary , February , March , &c. Munday , Tuesday , &c. wee must say so too , else how shall wee understand one another ? Thus the Iews called their months sometimes by Caldean names , as Nisan , Adar , Cisleu , and Tammuz , from the Idolatrous feasts of Tammuz , which they celebrated yearly in the fourth month , Ezek. 8.14 . wee may as well say Lammas , as the Iews say Tammuz . It is true , David sayes , hee will not once make mention of Idol gods , Psal. 16.4 . but that was by way of adoration and reverence , or to swear by them , but in a civil respect to distinguish dayes , and to make known our mindes to those that wee speak to ; thus the Prophets themselves have used them . 3 Obs. The Lord is the maker of the Stars . Hee that made these two Constellations , made all the rest , for under these two the rest are comprehended , Iob 9.9 . It is hee , and hee onely that hath garnisht the heavens with Sun , Moon , and Stars , Iob 26.13 . Much of Gods Power and Wisdome is seen in the Stars of heaven , every flower of the field sets forth his praise , but these declare his glory in a more eminent manner , Psal. 19.1 . and therefore the Lord calls upon his people in the Text to seek and serve him , why so ? for it is hee that made Pleiades and Orion , i. e. hee made all the glittering Stars ; and if the floor of heaven bee so admirable , what is the inside ? Wee should therefore dayly admire and praise him , who hath made the Sun to rule the day , and the Moon and Stars to rule the night , for his mercy endures for ever , Psal. 136.7 , 8 , 9. Much of God is seen in the Multitude , of the Stars . Magnitude , of the Stars . Motion , and Influence of the Stars . 1 For Multitude , they are for number numberless , none but God that made them can number them , Psa. 147.4 . He tells the number of the Stars , and calls them all by their names , hee knows them as exactly and particularly as we know those men , whom wee can presently upon sight call by their names . Men can reckon some , and count to about a thousand three hundred , but hee calls them all by their names . 2 Their Magnitude , such great bodies shew the greatness of that God which made them . Most men look upon the Stars as some small lights , like the blaze of a candle , but when it shall bee made appear by reason that one Star is bigger than the whole earth , it may well move admiration in us . 3 Their swift and regular motion . That these mighty bodies should bee carried about the world every day , and more exactly in order , not one of them out of course , though they have shone above five thousand years , yet still they continue their former vigour and brightness . The fixed Stars keep their own Orbs constantly ; 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-co●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 is , Of whom doth the Prophet here complain , whether of the Rulers , or of the people ? Answ. Of both . 1 Of the people , They hate him that reproveth in the gate ; that is , they hate the Judges who executed judgement in the gate ; they hate him who thus censureth and judgeth them for their sin ; for there is a double reproof , 1 A civil reproof given by the Magistrate , his just sentence upon the wicked is a real reproof of his wickedness , and that Magistrate which faithfully and impartially thus reproves men in the gate , must look to bee hated by the wicked of the world , so was Iob that renowned Magistrate , Iob 30.1 , 10. 2 And most genuinely , it is taken for spiritual reproof , by the Prophets who were wont to reprove open sins openly : They hate him that reproves in the gate , that is , in the public and open Assemblies ; for the gates of the City were places where usually was much concourse of people , Prov. 1.21 . and 8.3 . There the Judges kept their Courts of Judicature , and erected their seats of Judgement for the administration of Justice , and determining of causes , as appeareth , Gen. 34.20 . Deut. 21.19 . and 22.15 . Ruth 4.1 . Iob 5.4 . and 29.7 . Psal. 127. ult . They had Justice in the gates . 1 For the ease and convenience of the Citizens , that they might follow their suits without impediment to their other affairs . 2 That Country-men might have justice easily and freely before they entred the City . 3 That the Judges might take heed of doing unjustly , since they had so many to see and hear what they did . 4 To shew the equality and indifferency of Justice from which none were excluded , but as the gates of the City were open to all , to go in and out at pleasure , so should the Courts of Justice . 5 To intimate that the chiefest strength of Cities , and safety of States doth consist in the due execution of Justice , which is as gates and bars against sin and wickedness . Take away this , and gates of brass cannot preserve a City from destruction . Here sometimes the Prophets did preach Gods word , and publish their Prophesies to the people , either in the gates of the Temple , as Ier. 7.2 . or in the Gates of the City , as Ier. 17.19 , 20. and 19.2 . and 22.2 . and 26.10 . 2 Here is an Aggravation of their sin , They abhor him that speaketh uprightly , or that speaketh what is sincere and right ; that is in plain English , they abominate that man , and abhor that Minister that faithfully declares the counsel of God unto them without halting or halving , and this is made a Periphrasis of a faithful Minister , hee is one that doth not blend , nor mix the word of God , but hee delivers his will plainly and sincerely to his people . They hated the Iudge , but they abhorred the Minister ; now abhorrency is the height of hatred . The people could not bear the censures of their Rulers , but neither Princes nor people could indure the plain and powerful reproofs of the Prophets ; and therefore the Prophet here chargeth the Judges , and the great ones more especially ( as appears by the context , verse 7.11 , 12 , 15. ) for hating the Prophets which reproved them in the gates . These great ones had acted their unjustice openly in the gate , and for any one to bee so bold as to come there and reprove their unrighteousness , they could not bear it . Great men love to live as they list , they love not bands of restraint , they must do what please themselves with a non-obstante , without controle . Though they do unjustly , yet none must tell them of it , for they have eyes , but they neither can nor will see , they have ears , but they will not hear , for their hearts are hardened to their own destruction , Isa. 6.9 , 10. OBSERVATIONS . 1 Open sinners must bee openly reproved . Those that sin before all , must bee reproved before all , that others may fear , 1 Tim. 5.20 . These Judges who acted unrighteously in the gate , must bee reproved by the Prophets in the gate . 2 Obs. It is a sad aggravation of mens sins to hate those , whom God hath authorised and commissioned to reprove them for their sins . To lay snares for him that reproveth in the gates , Isa. 29.21 . To devise devices against plain-dealing Ieremies , and with Ahab to hate Gods faithful Micaiahs , and to seek their death and destruction , who labour to bring us to life and salvation , is the heighth of wickedness , Gen. 19.9 . 1 King. 22.24 , 26. Ier. 38.6 . Matth. 14.3 . Act. 7.54 . and 9.29 . Truth breeds hatred , and light is irksome to the sore eyes of wicked men . They draw the Curtains , and cannot endure the light that reproves them ; and it is worth observing that the viler men have been , the more they have hated plain reproofes , as the Sodomites , Pharaoh , Ahab , Herod , &c. they were all reprehension-proof . But the better men have been , the more submissive to reproofs , as David , when Abigail stopt him on one hand , and Nathan on the other , hee blesseth the one , and loves the other . So Hezekiah when the Prophet Isaiah told him that hee must lose all ▪ hee receives it meekly , with a Good is the word of the Lord which thou hast spoken , Isa. 39 ult . So Constantine and Theodosius , how tractable and submissive were they to the Ministers of Christ , when the Roman Caesars ( most of them ) persecuted to the death such as opposed them in their Tyrannical practises , they were punished as seditious and troublers of the State , that did in the least trouble them for their sins . And this is the great sin of England , and bodes some judgement approaching , that we cannot endure a plain-sound-soul-searching-Ministery : wee must have smoothe things , or nothing , Isa. 30.10 . The Idolater must not be told of his Idols , the superstitious man of his ceremoniousness , nor the incontinent man of his Herodias , &c. Men love such as will daub over their vices , and give them such service or starvis as will not bite them , Missa non mordet . It is observed that the French Reformed Churches some years before that bloody massacre , did affect a frothy , flashy kinde of preaching , not regarding that which touched the conscience . Whether this be not our case , let the Reader judge . VERSE 11. Forasmuch therefore as your treading is upon the poor , and yee take from him burdens of wheat , yee have built bouses of hewn stone , but yee shall not dwell in them , yee have planted pleasant Vineyards , but yee shall not drink of them . WEe are now come to a third sin , for which the Prophet reproves this people , and that is for Oppressing the poor , and this was more peculiarly the sin of their Rulers and Grandees . They that should have been the keepers of the Law , they were the greatest breakers of it ; they that should have been the Vindicators , they were the Violators of it . The Prophet therefore strikes not at the foot , viz. the common-people ; but he strikes at the head , from whence all disorders descended unto the body . In this Verse we have 1 Their Sin , 2 Their Punishment . 1 Their sin was Oppression , which appeared by two cruel acts 1 They trod upon the poor , 2 They took away his corn . 2 In the Punishment we have , 1 Their Projects , 2 The frustration of those Projects . Their Projects were 1 Building of fine houses , 2 Planting of Vineyards . Their frustration follows , 1 They shall not dwell in the one , 2 They shall not drink of the other . Your treading is upon the poor ; that is , upon the afflicted , and godly poor especially , Amos 2.7 , 8. where the hedge is lowest , there these beasts get over , Amos 4.1 . These they tread upon in a most contemptible manner , as the dirt and mire in the streets ; grinding them with cruel impositions , and oppressing them with grievous vexations , keeping them under in extream slavery , and laying them as low as the dust ; now to lye in the dust implies a very low , base , and despicable condition , 1 King. 16.2 . Iob 16.15 . The word in the Original signifies properly to despise or trample under feet by way of contempt , Isa. 14.25 . and 18.2 . and 63.18 . But Metaphorically it signifies to oppress and vilifie . Yee take from him burdens of Wheat : that is ( say some ) you extort such great bribes , and lay such great burdens on them , that they are forced to sell their necessary food to feed you with money . Others refer it to the great men , who lent the poor money till their harvest came in , and then were so rigid and severe in exacting their debts , that they made them bring their very corn which should support their Families for payment . Others refer it to the cruel Usurers , who were not content with money for their money , but they must have corn too , which after they sold at dear rates to the poor , Amos 8.4 , 5. But what ever Oppression it was specifically , yet in general the Prophet reproves it as a crying sin , that they dealt so harshly and cruelly with the poor , as first to rob them of their mony , and then by force or fraud to make them bring and bear upon their own shoulders that little which they had left to sustain themselves , and their families . To take away mens goods and cattel is sad , but to take away their corn , which is the staffe and stay of their houshold , and to make them carry it themselves , and become their own executioners , in carrying away the livelihood of their Families , is such a crying sin , that the Lord swears that hee will bear no longer with such Cannibals that devour the poor alive , Amos 4.1 , 2. Wee have seen their Sin , now follows the Punishment , They shall build houses of hewn stone , but shall not dwell in them . Ordinary houses will not content these Earth-worms , they must have curious Palaces built with hewn , squared , polished stones , that they might bee beautiful , firm and durable . This was their project , by rape and rapine , by bribery and extortion , they built fine houses , But they shall not dwell in them . This But spoyls all , either they shall go into Captivity , or be cut off by untimely death , as the rich fool , Luke 12.20 . or their houses shall be burnt , or else their enemies shall possess them , according to that threatning , Deut. 28.30,39 . Thou shalt build a house and not dwell in it , thou shalt plant a Vineyard and not eat the grapes thereof . But who then shall enjoy them ? why thine enemy . As thou shalt betroth a wife , and thine enemy shall lye with her , so the like misery shall attend thee in thy building and planting . It is misery enough to have these things taken away by enemies , but it is a great aggravation of this misery , when after we have taken much pains to get them , and have set our hearts upon them , and are filled with hopes and expectations of enjoying the fruit of our labours , then on a sudden to have them all snatched from us , and so our hopes to be frustrated , and others to enjoy our labours , this is bitter . Or if they should escape these miseries , yet the Lord can smite them with sickness , so that they shall not enjoy what they Idolized ; or else they have a prodigal heir , or some other vexation befalls them ; so that in the very fulness of their sufficiency they shall bee in straits , Job 20.22 . Jer. 17.11 . 2 They should plant pleasant Vineyards , but not drink the wine of them . Great was their care and cost to build houses and plant Vineyards ( under these two synecdochically are comprehended all other creature-delights ) but they were deceived in their hopes , for they should neither enjoy the one , nor the other ; and we see by daily experience , how these transitory things are tossed like a foot-ball from one to another ; now one man hath it on his Toe , and anon another , at last comes one and trips up his heels , and gets it from them both , and at last comes death and strips them of all . Ordinary dwellings and plain Vineyards content not these men , they must have the choysest stone buildings , and the most exquisite and desirable Vineyards , so much the Original imports , Vineyards of desire , i. e. most desirable and delicate Vineyards . The Hebrews have no superlative degree , and therefore they use to express it by putting the Substantive in the Genitive Case ; see Dan. 9.23 . he is called Ish Chemedoth , a man of desires , i. e. a most precious and desirable man. So a pleasant Land is called , a Land of desire , i. e. a most desirable Land , Ier. 3.19 . Yet their sin deprived them of all these temporal delights , the Lord did retaliate them in their owne kind , as they had spoyled the poor , and taken all from them , so now the Assyrian should come and cast them out of all . OBSERVATIONS . 1 Oppression and trampling upon the poor is a crying sin . It will not let the Lord rest till he bring Judgements upon the heads of the oppressors , Psal 109.16 . Ezek. 16.49 . Ioel 3.19 . Amos 3.1 . 2 Obs. Wordly men lavish all upon self . These should have honoured the Lord with their riches , and spent them in works of Piety and pity to the poor ; but they spent them in building sumptuous houses , and pleasant Vineyards ; all of the best save the best religion ; they Idolized the Creature , and loved it above the Creator , this ruined them . Like Swine they fed upon the mast , but forgot the donor . 3 Obs. Luxury breeds cruelty . When ordinary building cannot content , nor necessaries , please , but they must have all of the finest ; then follows trampling upon the poor , wracking of rents , and inventing all base means for money . Such great sins seldome go alone , but like great men they have many attendants , Amos 2.7 , 8. 4 Sin and punishment are inseparable . They are both yoked together in this verse . But of this oft before . 5 Sin blasts mens labours and expectations . They must rise early , and sit up late , build houses , and plant Vineyards , but disobedience blasts all . Deut. 28.30 . Micah 6.15 . Zeph. 1.13 . As piety brings plenty , Isa. 65.21 . so sin robs us of all our pleasant things . But of this at large elsewhere . 6 God oft retaliates men , and pays them in their own kind . God will spoyl those that spoyl his people , Isa. 33.1 . Hab. 2.8 . Woe unto thee that spoylest , and wast not spoyled ; and dealest treacherously , and they dealt not treacherously with thee ; when thou shalt cease to spoyl , then shalt thou be spoyled . He speaks here of the cruel Assyrian , who spoyled Gods people causelesly , and unprovoked ; and dealt treacherously with those that offered no such measure unto him . God will retaliate such in their owne kind , and when they have done spoyling others , God will raise up the Chaldeans who shall spoyl them . God usually raiseth up some to deal hardly with those that deal hardly with his people . These Rulers here trod upon the poor , and now the Lord raiseth up the Assyrian to trample on them . They built their houses upon the bones and ruines of the poor , and now they lose them . So true is that , Iob 20.22 . The hand of the wicked shall be upon him , viz. to oppress and spoyl him who had spoyled others before . But of Retaliation see more on Amos 6. ult . VERSE 12. For I know your manifold transgressions , and your mighty sins , they afflict the just , they take a bribe , and they turn aside the poor in the gate from their right . IN this Verse we have a Reason why the Lord would bear no longer with this people , viz. because of their obstinacy , cruelty , bribery , and unrighteousness , and because the high and lofty ones of the world are apt to contemn the poor plain Prophets of the Lord , and to sle●ght their Message , and say to Gods Amoses , you wrong us , for we are not the men that you take us for , therefore , the Prophet brings in the Lord himself , saying , I know your manifold transgressions , and your mighty sins . q. d. Though you act your wickedness never so secretly , and hide your oppressions , and palliate and put glosses on your unrighteous practices before men ; yet nothing is hid from mine eye . I understand your thoughts afar off , and know them before you think them , your words before you speak them , and your works before you doe them , Psal. 139.1 , 2 , 3 , 4. So that however you may deceive men with your pretences of Law and Equity , yea and deceive your selves too , yet you cannot deceive me , for all things are naked to mine eye . The Prophet having to doe with stubborn Sinners , to make the threatning the more ponderous and effectual , he brings in the Lord himself , saying , I know your wayes , and your wickedness , you think your selves Lords Paramount , and none may question you , or say unto you , what doe you ? But you must know that there is a Lord above you , and a greater than you , to whom you must certainly and suddenly give an account . The Prophet sets down the Sins of these great ones especially . 1 Generally , and in the lump . 1 They were for Number , Rabbim , many . 2 For Nature , Gnatzumim , great and grievous . Their sins were not secret infirmities , but great and crying enormities , so hideous that they were no longer to be endured or born , and therefore the Holy Ghost multiplies words , the better to work upon them . They were guilty of Transgressions , manifold transgressions ; Sins , and mighty sins . The word which we render Transgression , signifies a proud transgressing of Gods Law , and a malicious rebelling against God , Psal. 5.10 . The word Guatzumim signifies both mighty in strength , and many in number . Such were the sins of this people , they were for number numberless , and for nature , grand and grievous , habitual , chronical sins . They were such as admitted of all manner of aggravations . 1 They were multitudes , they were three transgressions , and four , oft so called , Amos 2.4 6. i e. they were exceeding many and manifold , for so the number seven is oft used in Scripture for many , as Levit. 26.24 . Eccles. 11.2 . they abounded with Idolatry , Oppression , Unjustice , Security , &c. 2 All these were acted in a time when God was powring Mercies upon them , saving them by the hand of Ieroboam the second , and giving them Victory over their enemies , 2 King. 14.25 , 27. now these are called strong Sins , either because they cried strongly for punishment , and did as it were bind Gods hands that he could shew them no mercy ; or rather because they were committed with a stiff and stubborn mind strongly bent upon sin and wickedness , drawing on iniquity with the cords of vanity , and sin as it were with Cart-ropes , Isa. 5.18 they were wilfully set on sin , and did use all means to draw it to themselves . 2 He sets down their sins particularly , specifically , and as in were by retail . 1 They afflict the just . 2 They take bribes . 3 They oppress the poor . 1. They afflict the just , whom they should have defended . This Sin was written in Capital Letters , as it were on their fore-heads , and therefore they are so oft charged with it . The word Tsorer signifies to bind one hard together as we doe an enemy , and straiten , vexe , oppress , and afflict one . So Psal. 129.14 . Many are they that afflict me from my youth , God hath cut their cords . 2. They take a bribe , viz. to pervert Justice , contrary to Gods express command . Exo. 23.8 . Deut. 16.17 . and it is made the badge of a wicked man to doe so , Prov. 17 23. they condemned the poor innocent man that could not bribe and abso●ved the wicked rich man that could bribe well . Thus they justified the wicked , and condemned the just , both which are an abomination to the Lord , Prov. 17.15 . The word which we translate a Bribe , signifies a Ransome ; these mercinary Judges put Malefactors to ransome themselves with money , and to pay a rate for their redemption . E. G. If one had killed a man , it was but paying a Ransome ( though the Law say , no Ransome shall be accepted for such a sin , Numb . 35.31 . ) and he was quit . So if any were accused for Theft , Adultery , Witch-craft , &c. it was but bribing lustily , and they were presently acquit , and pronounced innocent ; thus instead of punishing them with death for their sins , they onely fined and merced them . They turn aside the poor in the gate from their right . The Judges sate in the gate to do Justice ( as I have shewed before , vers . 10. ) yet even there they perverted Justice . They oppress the poor in the gate , i. e. in the publick judgement which was exercised in the gate . In open Court they perverted the cause of the poor , either by a corrupt stating of the case , or concealing the merit of the cause , or by delays , &c. The good man trusting to the equity of his cause , is cast , and for want of a bribe ( which the rich man brings ) is non-suted . Thus their Fountains did run poyson , their Courts of Justice were Courts of Injustice ; and their Courts of Equity , courts of Iniquity ; and therefore the Lord is now resolved to bear no longer with them , but even to destroy them . OBSERVATIONS . 1 Hardned , incorrig●ble sinners are not worthy of a reproof : And therefore the Lord here turns his speech from these Rulers , and complains to himself and to his people , saying , They afflict the just , take bribes , &c. We do but wash a Blackmore , and labour in vain , when we speak to such posts and stones , as I have shewed elsewhere . 2 Obs. All the wayes and works of men are under the inspection of an All-seeing God. All things are naked and anatomized before the eyes of him with whom we have to do , Psal. 94.9 , 10. Heb. 4 13. Hee knows not only an action or two , but hee knows all the wayes that men take , Iob 23.10 . Men may deceive others , and themselves too , but they cannot deceive God ; he sees through their projects , and sayes to them as the Prophet said to the wife of Ieroboam , Come in thou wife of Jeroboam , why fainest thou thyself to be another than thou art ? The secret plottings and contrivements of mens hearts are not hid from him , Psal. 94 11. Ezek. 11.5 . The great ones of the world may vail their villanies , and hide them from the eyes of men , and escape their hands ; but there is a greater than they whose eyes behold all their doings , and whose hand will bring them unto justice . All their pomp shall shortly lye in the dust , and they stand stript and naked before Gods dreadful Tribunal . We should therefore all of us lead a life worthy of such a presence , and take heed of provoking him by our sins , who cannot look upon them but with a vindictive eye , and one look of his eye puts all into terrour ▪ if hee but look on the earth ( which never sinned against him ) it trembles , Psal. 104.32 . I have read of some , that have had such lively , sparkling eyes , that they have affrighted such as beheld them , but what are their eyes compared with Gods ? 3 Obs. Wicked men by long continuance in sin come at last to be high and mighty sinners . As in goodness the repetition of the act intends the habit , and the sons of Sion go on in Gods wayes to perfection , Philip. 3.13 , 14. Heb. 6.1 . So the sons of Belial conceive sin , travel with it , and then bring it to perfection , Iames 1.15 . As men when they come to their full growth , are strong , and men of might ; so when sinners are come to their full growth , they become great and mighty sinners , as we see , Eccles. 8.11 . Ier. 3.5 . and 44.16 , 17. Hos. 2.5 . They set their hearts upon sin ; their greediness after it , shews the strength of their affection to it , Eph. 4.19 . This bodes some judgement approaching , when mens sins are for number many , and for nature hainous and habitual . As there is a woe hangs over the heads of such as are mighty to drink wine , and men of strength to powre down strong drink Isa. 5.21 . So judgements are prepared for all obdurate , mighty sinners , Deut. 29.19 , 20. It is said of Nimrod that he was a mighty Hunter , Gen. 10.9 . so wee may say of too many , they are mighty Oppressors , mighty Worldlings , mighty Epicures , &c. and therefore we must look for mighty miseries . Ingentia beneficia , ingentia vitia , ingentia supplicia . As it is the glory of a man to be much and mighty in the service of God , Luke 24.19 . Act. 7.22 . So it is mens great debasement , when they are much and mighty in the service of sin and Satan , Ier. 8.2 . Micah . 7.3 . 4 Obs. Bribery is base . It blindes the eyes , perverts judgement , condemns the innocent , acquits the nocent , and brings confusion and disorder into a land . These wicked men acted their sins in all the six Cases , but would confess them in no case . They acted in the Nominative case by seeking a name to themselves . In the Genitive by fornication both spiritual and corporal , Amos 2.7 , 8. In the D●rive by Bribery . In the Accusative by detracting and slandering of the righteous . In the Vocative by flattering , and in the Ablative by robbing . 5 Obs. Perverting of justice to the oppressing of the poor , is a Land-destroying sin . That which brought Israel and Iudah into Captivity , was more especially their sins of Injustice and Cruelty , as is fully proved by a learned Pen. Verse 13. Therefore the prudent shall keep silence in that time , for it is an evil time . THe Prophet goes on to shew the sad and deplorable condition of this obstinate people , whom neither God nor man could work upon . The Lord tells them in the precedent verse , that he knew all their works , and the Prophets told them of judgements coming upon them for those wicked works ; but they misused the Prophets of the Lord , and hated him that reproved them in the gate , and were so resolvedly set upon sin , that the Prudent resolved to bestow no more counsel in vain upon them . In the words we have 1 The property of the Pious , they are prudent , wise , intelligent men . True beleevers , and such as fear God , are the truly wise men of the world . They do nothing rashly and inconsiderately , but do all with good advice . They wisely compare things together , they observe the mysterious wayes of providence , and so become men of much sagacity , and can guess at the consequences of affairs . These are called prudent men . 1 Sam. 16.18 . Prov. 13.16 . and 16.21 . Isa. 3.3 . They fore-cast , and consider what is to be done and spoken , how , when , where . As his words are spoken super ratis suis , Beophnau Prov. 25.11 . in season , with a due concurrence of all circumstances , so his works are done in due season , fitly and successfully . The Original word signifies a cautious , circumspect , prudent understanding man : hence they are oft called wise men , intelligent men , and men of good understanding by a Metonymy of the effect , because Prudence is a fruit of wisdome . 2 It signifies an Instructer and Teacher , who gives instruction , and makes others to understand ; hence many of the Psalms are intituled , Maschil le David , i. e. a Psalme of David , teaching and giving Doctrinal instruction . 3 Sometimes by a Metonymy of the effect it is put for prosperity and happiness , because they usually attend upon Prudence . So 1 Sam. 18.30 . Isa. 52.13 . Prudence is three-fold . 1 Carnal . 2 Ethical and Moral . 3 Theological . 1 There is a Carnal Wisdome and Prudence , when men are wise only for themselves , seeking their owne ends , ease , and advancement , Luke 16.8 . this is so farre from wisdome , that it is called and counted folly in Gods Dictionary , Luke 12.20 . 1 Cor. 1.19 . & 3.19 . 2 There is a Moral Prudence , which is found in the civil wise men of the world , Isa. 29.14 . & 49.7 Matth. 11.25 . Acts 13.7 . 3 There is a Theological and Divine wisdome , which is conversant about Divine and Spiritual things , and in this sense the faithful and regenerate are called Wise and Prudent , Deut. 4.6 . Matth. 7.24 . and 25.2 . Some Criticks make Wisdome to be the speculative part , and Prudence the practical , Wisdome to be infused , and Prudence acquired . But these are so involved one in another , that one cannot be without the other ; and therefore we finde them oft confounded in Scripture , and used promiscuously one for another . 2 Here is the effect of their prudence , They shall keep silence . 3 Here is the time when they shall keep silence , it is In that time , viz. in that time of Israels obstinacy , and in that time when God shall punish them for their obstinacy , and give them up into the hand of the Assyrian for a prey , for he speaks not of present , but future evils , and therefore it is not in hoc , but in isto tempore , it is not in this , but in that time . 4 Here is the reason of their silence , and that is , because it is an evil time ; both in respect of the evil of sin , and of the evil of suffering . 1. They were evil times in respect of the evil of sin , All manner of sin in all manner of persons abounded both in City and Country . Sin was come to that height amongst them that it was dangerous to speak truth unto them ; yea they silenced the true Prophets , and commanded the Amos to bee gone , and molest them no more with his preaching . They hated reproof , they afflicted the just , and opprest the poor , therefore the Prudent shall keep silence . 2 The times were evil in respect of the evil of Punishment ; for where the evil of sin goes before , the evil of punishment alwayes follows . The Sword , Plague , Famine , should all pursue them , and if they escaped one of those evils , yet another should arrest them , vers . 19. In both these respects times are called evil in Scripture , Ier. 18.11 . Ephes. 5.16 . 2 Tim. 3.1 . though the latter seems here to some to be the most genuine , it is a time of evil , viz. of punishment , of great misery and desolation , so the word is oft used for the evil of punishment , Psal. 37.19 . Ier. 15.11 . Micah 2.3 . therefore the prudent shall be silent before the Lord , and not once murmure against his just dispensations . 3 Others but not so properly , make the words to be a commination of a punishment , q. d. Since you will not hearken to the counsel of my Prophets , but shut your eyes against the light , hating to be reformed , and abhorring such as speak truth unto you , vers . 10. therefore I will punish you with the silence of the true Prophets , Ezek. 3.26 . and other pious men ; they shall bestow no more counsel in vaine upon you , since you are snarling Doggs , my holy things shall not be given to you , Mat. 7.6 . but I will leave you to Sycophants and Flatterers , that shall daub over your sins , and lead you blind-fold to destruction . They could not endure sound Doctrine , and therefore they should be fed with lies , for that pleased them best . There is hope of good when good men speak , their lips will disperse knowledge , Prov. 15.7 . but when a people shall delight in none but fools and flatterers , their ruine is not far off . 4 Others thus ; their enemies shall be so Tyrannical and cruel , that it will be their prudence not once to mutter , but silently keep in their grief to themselves , lest if they complained they should exasperate their enemies , and so be worse used . This is an ancient Gloss , but not so genuine . 5 These times were evil times , for even the Rulers of the people were unruly , and corrupt both in doctrine and manners . They were grown so violent and virulent , that they would neither hear , nor bear a reproof ; they sought his death , who sought their life ; and threw dirt in his face , who shewed them the glass ; if any reproved them , they wrested and misinterpreted all their sayings , devising devices against them to destroy them . They were come to that height of sin , that the malady was too strong for the medicine ; and good counsel could doe them no good , it was but casting Pearls before Swine , which would be trampled under foot and lost ; the more they reproved them for their Bribery , Oppression , Idolatry and cruelty , the more they enraged them , and therefore the prudent shall keep silence , since it is such an evil time . This sense suits best with the context , ver . 10 , 11 , 12 , 13. Q. But must not Ministers speak against Sin , for fear of bringing themselves into danger , nor speak against the evils of the times , unless they be sure to be free from suffering ? Ans. Ministers are bound by their Office to witness against the worst of evils in the worst of times ; so did the Prophets , so did the Apostles . A Minister must not presently give over his Ministery , or forbear reproof because of some approaching danger , yet he may be silent and forbear reproof , when those sins have been sufficiently witnessed against already , and men sin not for want of light , but desperately against the light ; in such a case we have no reason to run our selves upon danger ; and therefore our Saviour bids us let such alone , Mat. 15.14 . when we see that our reproofs doe but exasperate and harden we may yeeld for a time , and reserve our selves and our exhortations for better times ; when mens passions are qualified , and they will hearken to us ; so that this makes nothing for Court-Parasites , and Time-servers , who under pretence of Prudence live like dumb Doggs , never once barking against the Idolatry , Superstition , Apostacy , and prophaneness of the times , for fear of displeasing the Grandees of the time ; they dare not pray for Sion , nor speak in defence of Gods Cause and People , for fear of suffering . This is so farre from prudence , that it is the greatest imprudence in the world for any man , for fear of mans wrath to run into Gods displeasure , and to avoyd Temporal pains to run into eternal , Christ will be ashamed of such as be thus ashamed of him , and his truth , before an adulterous Generation , Mark 8. ult . Rev. 21.8 . Obj. Tyrants threaten me . Ans. And thou must learn to contemne their threatnings . He is not fit to be a Minister of Christ , that cannot suffer as well as doe for him . Every Minister is , or at least ought to be a Souldier of Christs , now a Souldier must not be a whining Milk-sop , but a hardned , seasoned peece , 2 Tim. 2.3 . Necessity is laid upon us , and woe to us if we preach not the Gospel , 1 Cor. 9.16 . When God commands us to preach , and man forbids , the Apostle in this very case tells us , that it is better to obey God than man , Acts 4.19 . & 5.29 . It is no dishonour to the Kings on earth to see the King of Heaven served before them ; yea the worse the times are , the more should the zeal for Gods glory consume us . When Lot saw the wickedness of Sodome , his righteous soul was vexed from day to day with their a●ominations . No prudent man can be totally silent , when hee sees his God openly dishonoured , as we see in David , Nathan , Michaiah , Paul , &c. The Prophet therefore speaks not here De jure , but De facto ; not what men should doe , or not doe ; but he rather intimates ( such was the iniquity of the times , and the malice of those in authority ) that De facto , they would not suffer them to speak against the corruptions of the times . So that they should be silent not Actively , and Spontaneously , but Passively , by reason of the rage of wicked men , and their obstinacy in their Idolatry , Superstition , and unrighteousness . They would not suffer any to speak against these their beloved sins , or if they did , they would cast them into Prisons , or Banishment , or blast them with slanders , or some way or other make them contemptible , and then slay them . 6 And lastly , the most genuine sense of the place is this ; The Prophet had told them , that for their mighty and manifold sins they should lose their Houses and Lands , their Orchards and Vineyards , and all their pleasant things ; now he tells them that God was so just in his Judgements , that all pious prudent men , should in an holy silence and submissiveness of spirit , adore and admire the Justice of God therein , without any fretting or murmuring at them ; though they were great and grievous , yet considering the multitude and magnitude of their sins , and comparing Gods dispensations with their provocations , they could not but say , Righteous is the Lord , and just are his Iudgements . The true beleever which judgeth aright of sin and its concomitants , shall silently acquiesce in the evils of Punishment , which God shall bring upon Israel , but not in the evil of sin which men commit ; so that their silence here is opposed to murmuring against God , and not to their reproof of the sins of the time : for we read that the Prophets did not hold their peace , but Amos and Hosea especially did sharply reprove those wicked men , and denounced Gods Judgements against them to the last . OBSERVATIONS . 1 Pious men are prudent men . He that truly fears God is the true Hammaskil , he is the only wise , intelligent , prudent man. When we walk exactly according to Rule , that is true wisdome , Ephes. 5.15 . Hence fifty times in the Proverbs the godly man is called a Wise man , and every wicked man a fool . When men know the true God , and serve him in a true manner with a perfect heart , this is real and supernatural wisdome , Iob 28. ult . all other men be they never so worldly wise are fools , and mad-men ( as I have proved at large elsewhere ) Hee only is the wise Merchant that hath parted with all for Christ , Matth. 13.44 . The world looks upon good men as a pack of Fools , scarce fit to live in the world , but see how the Holy Ghost here dignifies them with the title of prudent men , whose understandings are well inlightned in the knowledge of their duty , and what is fit to be done , in respect of time , place , manner , event , &c. he searcheth into the very bottom of things , and sees them inwardly . 1. Their prudence appears , in a wise discerning of times and seasons . There is a fit time for every thing , and what is done in that season it is beautiful . Now the prudent man observes the season , he hath a singular skill in timing a word , Isa. 50 4. He knows when to speak , so did Abigail , 1 ●am . 25.36 . and Hester 1.13 . and when to be silent 2 King. 18.36 . It was an high commendation of the men of Issachar , that they were men of understanding and knew the times , and what Israel ought to do , 1 Chron. 12.32 . 2 His prudence appears in works of Piety , he reads , prayes , meditates , &c. with prudence and discretion . He observes fit times to hear , and he is swift to hear , Iames 1.19 . He watcheth unto prayer , and observes the fittest times for that exercise , Ephes. 6.18 . 3 In works of mercy . 1 To the soul , he prudently times his speech , and wisely considereth the party which he speaks to , and what his condition requires , Isa. 50.4 . 2 To the outward man , he gives discreetly according to those known circumstances , required in giving . Est modus in dando , Quid , cur , cui , quomodo , quando . 4 In executing Iustice , he weighs and ponders all circumstances , and then gives sentence accordingly . 5 In the discharge of his particular calling , he orders his affairs with discretion , Psal. 112.5 . Prov. 14.8 , 15. 6 He fore-sees dangers , and prepares for them before they come , Iob 3.25 . Prov. 22.3 . and stops troubles in the beginning , Gen. 13.8 , 9. He is quick-sighted , and wise as a Serpent , though harmless as a Dove , Matth. 10.16 . Religion doth not destroy our wisdome , but rectifies it , and makes it more solid . Hence Iacob used all prudent means to pacifie Esau , Gen. 38. 4 , 5 , &c. and Paul to deliver himself , pleads that he was a Roman , and set the Pharisees and Sadduces at variance about the Resurrection , the better to escape himself , Act. 16.37 , 38. and 22.25 . and 23.7 . and Christ himself used it , Mat. 21.24 . Hence he is said to deal prudently , Isa. 52.13 . 7 His Prudence appears in his Prudent choice . A mans wisdome appears in nothing so much as in that . He passeth by transitory , fading , uncertain , earthly things , and chuseth real , solid , substantial , durable riches , which none can take from him , Luke 10.41 , 42. and 16.9 . He seeks Gods face and favour , and makes him his ultimate and chiefest good . Hence to be wise , and seek after God are joyned together , Psal. 14.2 . He is most solidly wise , who doth most solidly and seriously seek God. 8 They act so strenuously as if they were to do all themselves , and when they have done all , yet they rest upon God , and seek unto him by prayer as if they had done nothing , Gen. 32.7 . to 11. and 43.10 . to 14. Neh. 4.9 . So that prudence you see is a Cardinal vertue , of all vertues it is one of the most eminent and excellent , and makes us most like unto God. Where this vertue is in reality , no vertue is wanting . This is one special means to raise men to honour , as we see in Ioseph , David , Abigail , Nehemiah , Daniel , &c. To attain it , 1 We must beg it of the God of Wisdome and Prudence , who is the true doner of it , 1 Chron. 22.12 . 1 King. 3.9.11 , 12. Psal. 119.125 , 144 , 169. 2 Cor. 1.10 , 11 , 12. Iames 1.5 . 2 Get acquaintance with the word of God , make it the man of your counsel , consult with it in all your actions and undertakings . This will make you wiser than the Ancient , wiser than your enemies ( though they may be deep Polititians ) and wiser than your Teachers , Psal. 1●9 . 98 , 99 , 100 , 104. 3 Treasure up experiments : As in all other Arts and Sciences a man can never excell , till he hath by long practice gained experience : so it is here , We see that youth it is heady and rash , but Prudence is usually with the aged , Iob 12.12 . With the Ancient is wisdome . [ See more Balls Power of Godliness , l. 1. c. 2. p. 3. to 29. Bain on Eph. 5.15 . Hieron on Psal. 51.6 . Leighs Body of Divinity , l. 7. c. 29. p. 58. &c. Lessius de Iure , & Iust , p. 1. &c. ] 2 Obs. That it is a point of prudence sometimes to keep silence . As there is a time to speak Eccles. 3.7 . viz. when God may be glorified , and our brethren edified , so there is a time to be silent , viz. when we have no call to speak , or understand not the depth of the matter in question ▪ or when our own passions , or the passions of those we speak to are up , and men are in an heat , then it is good to be silent . A man that will give counsel , or take counsel must have a composed , calmed , quiet spirit , before he can profit himself , or others ; even Christ himself , though he had many things to say , yet seeing his Disciples could not bear them , he concealed them , Iob. 6.12 . Hence silence is oft made a note of prudence , Prov. 11.12 . and 12.16 . and 13.17.27.28 . Herein Sauls wisdome appeared , 1 Sam. 10. ult . and Davids , Psal. 35.12 , 13 , 14. and Christs , Mat. 26.63 . But especially when a people are incor●igible and incurable , when they are dogs and ●wine , flying in the face of a reprover , and trampling Gods truths under their feet , we are then commanded to forbeat , Prov. ● . 7.8 . Hos. 44.17 . Mat. 7.6 . and 15.14 . left they abuse , not onely the truth , but those that publish it too , for God is tender as of his Gospel , so of those that publish it also . So when those sins , we reprove have been sufficiently witnessed against already , so that men sin not for want of light , but directly against light , in such a case we have no obligation to run our selves into danger ; so when there is no probability that the evil which we bring our selves into , shall be ballanced with any proportionable good to others ; for this is an affirmative precept , and bindes semper , but not ad semper ; it bindes at all times , but not to all times , but only when God may be glorified , his people edified , and his enemies mouths stopped ; and therefore it is well observed by a Reverend Divine , That when times are so evil , that they will not bear evil to be spoken against , nor good to be spoken , it is time for the prudent to keep silence ; for though in some cases we must bear our testimony openly for truth and holiness , whether men will hear it or no , yet we are not urged with that necessity at all times , &c. Such times there may be , when it will be our wisdome to be silent ( at least for a time ) as Mariners use to cast anchor in a storm , and rest for a time till it be over , and Water-men when the Tyde is against them , they creep by the Bank-sides till having advantage of the Tyde they can get over more easily . Paul was zealous against Diana at Ephesus , yet his prudence so moderated his zeal , that he spake not particularly against Diana , but onely delivered this general Doctrine , That they were no Gods which were made with hands . The prudent man considers not only what he ought to do , but also what he can do● , and sometimes gives place to the storm , reserving himself for better times as Elijah did when he fled from Iezabel , and Paul was let down in a Basket. Many cry out the times are bad , when by their unadvised speeches , rash censures , and bitter invectives , even against Dignities , and those in Authority , they help to make them worse . This they make a part of their wisdome , when they never shew themselves more fools , and indiscreet ; for if they be prudent that keep silence in evil times , then they are fools that prate so much . Prayer and patience is the best cure for calamitous times . Caut. I speak not this as if we might dissemble our Religion , and like Scepticks deny that to morrow which we hold to day , and so have a menstruous faith , turning with every wind , that so we may sleep in a whole skin . No , we must be rooted and grounded in the truth , alwayes ready to make an open , plain , and bold confession when ever God shall call us to it by Authority , Matth. 10.8 , 9. Rom. 10.9 , 10. 2 Tim. 2.12 . 1 Pet. 3.15 . we must be ready not onely ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) to make an answer , but to Apologize in defence of the truth , else we shal be accounted as enemies , He that is not with me , is against me , Matth. 12.30 . There is no true faith within , when no true love without . 3 Obs. The godly must bee patiently silent in calamitous times . They must not fret nor fume , but kiss the hand that smites them , judging themselves , and justifying God in all his dispensations to us , such a holy submissive frame was in David , 2 Sam 16.10 , 12. Psal. 39.9 . and 37.7 and Iob. 1.21 . and 2.10 . and 40.5 . and in Christ , Act. 8.22 . 1 Pet. 2.21 . The prudent man can see a good hand of providence in all , he can see light in darkness , comfort in discomfort , rising in ruining , all things for good , Rom. 8.28 . and this keeps him silent . He sees an absolute Soveraignty in providence , the Lord may take away health , wealth , life , &c. and none may say unto him , what dost thou ? Iob 9.12 . The prudent man sees all Gods dispensations , ordered with infinite wisdome , Job 9.4 . The Lord weighs all the afflictions which he dispenseth to his people , Ier. 18.11 . and frames the evil which he brings upon them , Lam. 2.17 . yea he deliberates and deviseth evil even against Babylon , Jer. 51.12 . He likewise seeth Iustice in all , and that he is punished less than his sins deserve ; and this makes him lay his hand upon his mouth , and say , though the Lords dispensations seem harsh and hard , yet the Lord is righteous in all his wayes , and holy in all his works , Psal. 145.17 . Micah 6.9 . Lastly , he considers that all is done , by an infinite reaching providence , which looks at many things at once ; the same Warre shall humble the Church , destroy Babylon , and set Ieremy free ; God hath Plots above the plots of Polititians , and ends that they think not of ; his wayes are deep and mysterious , above our reach , Isa. 45.15 . The same pillar of Cloud shall be dark to Aegypt , yet give light to Israel . The same fire shall refine the mettal , and consume the dross ; let patience then have its perfect work , Iam. 1.4 . so shall we keep the possession of our owne souls , and it may be get the possession of other mens too . VERSE 14. Seek good and not evil , that yee may live , and so the Lord the God of Hosts shall be with you , as yee have spoken . THe Prophet once more renewes his Exhortation to Repentance , he had called on them thrice before , Seek , seek , seek ; he comes now with a fourth Quaerite ( if by any means he might work upon them ) Seek good and not evil . In the words we have 1 A Precept . 2 A Prohibition . 3 A Promise . 1 We have a Precept , Seek good , viz. such as is prescribed by God in his Word : q. d. You have formerly followed evil and the Devil the father of it , in worshipping Idols which are oft called Devils ; but now return to the Lord , seek good , especially seek God who is the fountain of goodness , that you may live indeed . Judicious Calvin following the Chalde Paraphrase , renders it , Seeke beneficence , ( at salva reverentia tanto viro dignissima ) I conceive this Exposition to be too strait , for by seeking of good is here properly meant , seeking of God , as appears by comparing this place with vers . 4 , 6. To seek God is to seek good , and to finde life , for with him is the fountain of life Psal. 36.9 . 2 I do not find the word Tob to signifie beneficence in any place of Scripture , but it is rendred good , pleasant , profitable , fair , sweet , joyous ; all which are very desirable things , and therefore should quicken our endeavours after them . 3 Yet I deny not but beneficence may be one branch of that good which is here called for ; seeing they had been given to violence and rapine , now he calls upon them to return , and by beneficence and works of mercy to break off their trade of cruelty , and to seek God , and all manner of good contained both in the first and second Table , that so they might live . 2 Here is a Prohibition , Seek not evil any longer , to which you have been addicted for so many years , Amos 2.4 . If you will be mine ( saith the Lord ) you must give your sins a Bill of divorce , for no man can serve two such contrary Masters . Shun evil , i. e. all manner of sin without exception , for Sin and Evil are Synonyma's in Scripture , Rom. 7.19 , 20. that which the Apostle calls evil in one verse , he calls it sin in the next . Sin is truly called evil , 1. Formaliter & per se. 2 Effective . 1. It is evil in its owne nature , it is a transgression of Gods Law , and is directly opposite to him who is the chiefest good . 2. It is the cause of all the evil of punishment both in this life and the next , Rom. 6 . 2● . Sin is the cause of Gods Wrath , and Gods Wrath brings destruction and misery with it ; so that sin being Causa causae , must needs be Causa causati . 3. It comes from the Devil , that evil one , and leads to him , and so may well be called evil , 1 Job . 3.8 . 3 Here is a double promise to incourage them to set upon the duty . 1. You shall live , of which before , vers . 4. 2. The Lord of Hosts will be with you ; if you will but return , and bring forth fruits meet for repentance ▪ you shall be secured from wrath to come , and received into Gods favour , he will dwell in the midst of you , and bless you . There is an Emphasis and weight in that little word , So , Seek good and not evil , and when you are so qualified , fitted , and prepared by holiness for communion with an holy God , and your wills are made conformable to Gods will , then he will be with you , by his Wisdome to direct you , by his Power to protect you , by his Mercy to pardon you , by his goodness to provide for you , so as you shall want nothing that may be for your good , according to those precious promises , Levit. 26.12 , 13. 1 King 6.13 . Psal. 84.11 . Thus when the people were called to the Passeover , they are commanded to prepare themselves , and so to come , 2 Chron. 35.6 . 4 Here is the manner how the Lord will be with them , and that is , Even as yee have spoken , q. d. you boast and brag that you are my people , my peculiar , my inheritance , my Children , and that I will direct you , defend you , and provide for your safety , but these are but your owne vaine dreams and delusions , for you cannot be my people , so long as you walk contrary to my commands , persecuting my Prophets , trampling upon my Poor , hating righteousness , and loving iniquity . But if you will be my people indeed , then walk as becomes my people , Seek good , and not evil ; returne sincerely unto me , and then the Lord will be with you indeed , as you have spoken . You shall finde him really present with you , to assist and comfort you , but till this be done you cannot expect his favour , two cannot walk together till they be agreed , Amos 3.3 . Others read it thus ; So the Lord shall be with you as you desire , q. d. It is your desire and prayer that God should abide with you , doe you seek and serve him faithfully , and then you shall finde it true that yee have spoken . But the former reading is most genuine . The sum of all is this , Hitherto your life , O yee men of Israel , hath been a series of iniquity , you have followed Idols and evil , but not good ; you have contemned God despised his Prophets , despited his Spirit , opprest the poor , multiplied sin ; and yet you promise your selves peace and prosperity , life and happiness , beasting that the Lord is your God , and you are his Covenant-people , and therefore you need no fear . But if you will indeed live , then hearken to my counsel , Turne from your Idols , Worship the Lord in sincerity , amend your lives , and give up your selves to God , walking in paths of piety and obedience before him , and then the Lord will be with you indeed , and you shall live in his favour for ever . OBSERVATIONS . 1 The destruction of wicked men is from themselves , Hos. 13.9 . The fault is not in God , for he calls upon them here again , and again , to return and live , and swears that he desires not the death of sinners , Ezek. 18.31 , 32. & 33.11 . he gives them hopes of pardon if they will but come in , and lay down the armes of their rebellion . God is not to be blamed , it is mens owne wilful impenitency that ruines them . 2 Obs. Such as seek God shall find good . Before he called upon them to seek God , and now he explaines himself , and tells them what that is , it is to seek good . Good is the object of our desires , now there is none good but God , he only is Essentially , infinitely , absolutely , and independently good ; all the good that is in the Creature it is finite , dependent , derivative , and is found eminently only in God. All the goodness that is scattered up and down in the Creature meets eminently in him , so that have him , and have all . The Devil , the World , and Sin promise men good , but there is no reality in those promises . They make golden promises , but leaden performances ; they promise joy , but bring forth sorrow ▪ they promise liberty , but they bring men into thraldome . But God is better than his word to his people , and doth for them above all that they can speak or think . Seek therefore him , and you shall finde all manner of good for soul and body , for this life and a better ; and after all changes you shall experimentally conclude with David , It is good for me to draw near to God , Psal 73. ult . 3 Obs. It is not sufficient that we seek good , but we must also turn from evil . God hath oft joyned them together , and we may not seperate them , Psal. 34.14 . & 37.27 . Isa. 1.16 , 17. Matth. 3.10 . Luke 13.7 , 8. Ephes. 4.22 , 23. Colos. 3.9 , 10.1 Pet. 3.11 . It is not sufficient that we turne from evil , but we must doe good . A negative Christian is no Christian. Dives did not rob Lazarus , yet is condemned for not releeving him . So those , Matth. 25 ▪ 42 , 43. &c. Many would have God and their sins too like the Samaritans that served God , and their Idols too 2 King 17.33 , 34 but he that turns to God , must give a bill of divorce to his former sins , he must forget his kindred and his fathers house , Psal. 45.10 , 11. we that were sometimes slaves to sin , must now become servants to God , and it must be as natural and delightful to us to serve him , as ever it was to sin against him . As a vessel that is full of poyson must bee emptied of it , before it can bee filled with better liquor ; so our hearts must be purged from corruption , before they can be filled with grace . Most pretend that they are the Lords people , and that they belong to him ; but if we be his , he saies to us ; as Iehu said to the men of Samaria when they complemented with him , and told him they were his servants , and would do all that he should bid them . If you will be mine , ( saith Iehu , ) then cut off the heads of your Masters sons , and send them to me , 2 King. 10.5 , 6. So if we be the Lords real servants , we must cut off not the heads of our sons , but of our sins ; nor sacrifice our children , but our selves to God , mortifying our beloved corruptions , and then he will be our God , and we shall be his people . 4 Obs. The special presence of God with a people , is a choice mercy . Hence the Church so oft glories in this , Psal. 46.1 , 7.11 . The Lord of hosts is with us , and the God of Jacob is our refuge ; and sadly laments the want of it , Ier. 14.8 , 9 as the in-let into all misery , Deut. 31.17 . Ier. 6.8 . Gods special presence is the glory of a place , Zach. 2.5 . God himself will be an impregnable wall of fire to defend his people , and to offend their adversaries , and their glory in the midst of them . Where God comes , peace and plenty , consolation and protection , and all good comes . Hence they are pronounced blessed and happy , that have the Lord for their God , Psal. 144. ult . as I have shewed at large elsewhere . As the residence of a King is the glory of a place , so Gods presence amongst his people makes them glorious . Hence the name of Gods Church , is Iehovah-Shammah , The Lord is there , Ezek. 48. ult . hee is there as the founder , favourer , and preserver of it : It is more to say , The Lord is here , than to say peace and plenty , and all creature-comforts are here , you may make what you will out of it , for all happiness is summed up in this short promise , I am with thee . 5 Obs. Impenitent sinners may think themselves highly in Gods favour , when he is greatly incensed against them for their wickedness . These Israelites because they had some priviledges , therefore they concluded that God loved them , and would never punish them for their Idolatry , bribery , cruelty . But they conceited that he would abide still amongst them , as they had vainly said ; but the Lord tells them , That he abhorred both them and their services whilst they walked in such irreligious practises , vers . 21 , 22 , 23. So it was in Iudah , their Judges were corrupt , and their Prophets covetous , yet they lean upon the Lord , and conclude that God was amongst them , and for them still , Micah 3.11 . but vers . 12. they found that he was amongst them to their sorrow . VERSE 15. Hate the evil , and love the good , and establish judgement in the gate , it may be that the Lord God of Hosts will be gracious unto the remnant of Joseph . THe Prophet still goes on with his Exhortation to Repentance , he had to do with an hardened people , upon whom sleight Exhortations would make no impression , such hard knots and knarls must have hard beetles and wedges ; such tough humours must have stronger physick ; and therefore the Prophet that he might drive this nail to the head , renews his Exhortation , and calls upon them a fifth time to forsake their ev●l wayes , and to turn to the Lord who was ready to receive them . Repentance consists of two parts : The first is dying to sin : The second is a living to Righteousness . We have both in the Text. 1 We must hate evil , there is dying to sin . 2 Love good , there is living to Righteousness . Hate evil , that is , hate sin which is the evil of evils . It is evil in it self , and the cause of all the evils in the world . Do not onely forbear sin , and refrain from it for a time , and then return with the dog to his vomit ; but hate it , not with a sleight , toothless hatred , but with a deep , implacable hatred , such as men use to have against their deadly enemies , whom they prosecute with the greatest violence . Do good . It is not sufficient that we shun evil , but we must also do good . We must not onely pull up weeds , but we must bring forth good fruit , for man , matter and manner . We must do good not compulsively and forcedly , but freely , Psal. 110.3 . sincerely out of love to goodness , cheerfully , Deut. 28.47 . and constantly , Luke 1.5 , 6 , 7. Zachary and Eliazabeth lived in the dayes of Herod a known Tyrant , yet they feared him not , but kept their righteousness , not onely in their youth , but in their old age , the Text saith they were well stricken in years , yet they continued righteous before God. 3 Because their Master-sin was injustice , therefore he calls upon them to testifie the truth of their repentance by parting with their beloved sin , establishing justice openly in the gate , by setting up such just Judges as should execute justice faithfully and impartially without respect of persons , q. d. Hitherto ye have neglected ●ustice , Amos 4.1 . and 5.12 . and have made your lusts your Laws , and have ruled according to your own will , and not according to my will ; but now repent , and execute justice , then will I shew mercy and favour to you . 4 The better to encourage them , here is a promise of mercy . The Lord will be gracious to the remnant of Joseph . The Assyrian had made great slaughters amongst them , and left them but a remnant , 2 King 14 26. yet he bids this remnant re●urn , for then he would be gracious to the remnant of Joseph , that is to the remnant of ●srael , as before , verse 6. He had told them before , vers . 3. that God would decimate them , and here he tells them that God would be merciful to this decimated Remnant if they would but return to him . 5 To keep them from security , the Prophet comes in with a peradventure , the Lord will bee gracious to you : He sayes not positively and absolutely , The Lord will destroy you , for then hee had made them desperate ; nor yet assertively that God would deliver them , for that would have made them presumptuous and careless ; but he useth a prudent , well tempered speech , which on the one hand might keep them from presumption , and on the other from desperation ( so wise and cautious should all Gods Ministers be ) yet he gives them a little crevise of light and hope , and comes with a peradventure the Lord may yet be gracious to them . He speaks somewhat doubtfully to shew the difficulty of the work , and the better to excite their industry , and awaken them out of their security . Such bene sperantium formulae , such hints of hope are very frequent in Scripture , 1 Sam. 14.6 . and 2.12 , 22. and 16.12 . Lam. 3.29 . Ioel 2.14 . Ionah 3.9 . Zeph. 2.3 . Ob. The Papists to keep their vassals in darkness and doubting , amongst other Scriptures they bring in this to prove that no man can be assured of his Election and Salvation in this life . Answ. But the Answer is easie ; 1 The Lord doth not speak here of the Election , or eternal salvation of such as truly repent ; but of their deliverance from outward afflictions and calamities which were threatned against them for their sins , vers . 6. These sometimes the Lord inflicts upon his people notwithstanding their repentance ( as we see in David ) and this he doth either for chastisement to make them flye from sin for the future , or else for trial . 2 The Lord sometimes after he hath threatned judgements upon the wicked , yet upon their feigned humiliation holds his hand ( that the world may see how highly he esteems the true repentance of his people ) as we see in Ahab and the Ninivites . Considering therefore these various dispensations of God , the Prophet speaks doubtfully here , and exhorts them to repent , referring the event to Gods wise and gracious providence . So that such places speaking of temporary chastisements , make nothing against the certainty of our Election . 3 The particle Ulai , peradventure , is not alwayes dubitative , but sometimes assertive , q. d. seek the Lord sincerely , and then without doubt , he will receive you graciously , and so the word is used , Iosh. 14.12 . Peradventure the Lord will be with me , and I shall drive them out . Caleb speaks not here dubitatively , but beleevingly , q. d. Though the work be difficult , yet the Lord will be with me , and by his help I shall drive out these formidable Giants out of Canaan , so Hester 4.14 . So here the Prophet doth not question whether God will receive a penitent sinner to mercy , for that the Scripture proves abundantly , Ezek. 33.11 . but the Prophet by this peradventure , gives them some hopes that if they would turn to God , he would turn to them , and either remove or sanctifie these calamities which were coming on them . 4 Dato , Suppose we grant that it is a doubting speech , yet it makes not for their purpose , for it is not to be referred to God , as though it were doubtful whether he would pardon the sins of penitents , for we have his hand and seal for that . But it is to be referred to those secure sinners , of whose repentance the Prophet might well doubt , lest either it would be none at all , or else but feigned and hypocritical . Yea fifthly , Should we grant that it is a doubtful speech , and to be referred to God , yet it maketh nothing for Popish or Arminian doubting , for the Prophet seeing to what a height of impiety these sinners were come , thought it not fit to comfort them presently , and raise them up suddenly , but first to humble them , and by speaking doubtfully to give them a hint of the hainousness of their sins , as though it might well be doubted whether the Lord would forgive them or no , that so they being feared and humbled , might be fitted for mercy : And because things that are hardly come by are more earnestly sought , therefore the Prophet intimates unto them , that it was no easie matter to obtain forgiveness for such hainous sins , that he might hereby incite them to a more thorow repentance , and crying for mercy . OBSERVATIONS . 1 Good things must be often pressed upon us . This People were so hardned and habituated in sin , and Sathan had so besotted them , that they took darkness for light , and evil for good ; so that the Prophet was forced to double and treble his Exhortations to them , and to give them line upon line , and Precept upon precept , and to drive the nails of the Temple day after day , till they were fastned in their hearts , Eccles. 12.11 . We are like a dull Knife , which must be whetted over and over till it be brought to an edge ; It is the very metaphor of the Holy Ghost , Deut. 6.7 . Thou shalt teach ( or whet ) my word upon thy Children ; they must so sharpen it that it may make a deep impression upon their hearts . 2 Obs. Sin is an evil thing . Hate evil , that is , hate sin , it is indeed the evil of evils ; all other plagues and evils are as nothing compared with this . A man may lye under sad afflictions , and yet be under dear affections . It is sin alone that makes us the object of Gods hatred , and therefore it should be the object of ours , it should be abominable in our sight which is so abominable in it self , Ier. 44.4 . 3 Obs. We must not only forbear sin , but we must hate it . As many a man refraines from an Oath , that yet never fears an Oath , Eccles. 9.2 . so many a man forbears sin , that doth not truly hate it . A wicked man for fear , or shame , or for some self-ends may refraine sin for a time , but a good man hates it with a deep , deadly , implacable , irreconcileable hatred . Such as love the Lord cannot but hate evil , Psal. 97.10 . yea they abhor it , now abhorrency is the height of hatred , Rom. 12.9 . Abhor that which is evil ; hate it , as you would hate Hell it self . 2 We must hate it Universally , true hatred is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ( saith Aristotle ) it is against the whole kind . He that truly hates one sin as it is sin , will hate every sin , Quatenus ipsum includit de omni . As the Persecutors hatred is not against one or two good men , but against the whole Church of God , his desire is , that the very name of Israel might be had no more in remembrance , Psal. 83.4 . and therefore they seek to raze it to the very foundation , Psal. 137.7 . even so should we deal with sin . 3 We must hate it not only Odio aversationis , but also Odi● i●imicitiae , not only fly from it , but pursue it with an hatred of enmity . 4 Obs. Executing of Iustice and Iudgement is a duty very pleasing unto God. Hence the Lord so oft calls for it both here , and elsewhere , Ier. 1.17 . Psal. 82.3 , 4. See my Comment on that place . 5 Obs. When the Lord delivers his people from outward Iudgements , or pardons their sins , it is meer grace and mercy , but no merit of ours that moves him to it . Peradventure the Lord will be gracious to you ; It is one of Gods royal Attributes to be Gracious , and to love freely , Exod. 34.6 . from the Alpha of our Election , to the Omega of our Salvation , all is Free-grace , as I have shewed elsewhere . 6 Obs. In times of distress God usually gives his people some grounds of hope , and some glimpse of comfort to quicken them to duty . Hence he so oft comes with a peradventure God may give repentance , 2 Tim. 2.25 . who can tell , and who knowes whether God may not repent of the evil that he intends against us ? Ioel 2.14 . Ionah 3.9 . let us then use the means , and commit the success to God. Take away hope , and you take away endeavour ; impossibility of obtaining breaks the heart . Though thy sins have been great and grievous , yet pray , and use the means , peradventure they may be pardoned , Acts 8.22 , 23. arise and be doing , and say as Ionathan did , when he went up against the Philistines , 1 Sam. 14.6 . Come , let us go against these uncircumcised , it may be the Lord will work for us , for it is all one with him , to save with many : or with few . Be not therefore dejected or despondent , it is the nature of faith to oppose discouragements , Love knowes no difficulties , but makes men active ; say thou as the Lepers , 2 King. 7.3 , 4. Why sit we here till we dye ? if we stay in the City we shall dye of the famine , if we sit still we perish ; come , let us fall upon the Host of the Syrians , we can but dye . Nothing venture and nothing have . VERSE 16 , 17. Therefore the Lord the God of Hosts , the Lord saith thus , Wailing shall be in all streets , and they shall say in all High wayes , Alas , alas ! and they shall call the Husbandmen to mourning , and such as are skilful of lamentation , to wailing . And in all Vineyards shall be wailing , for I will pass thorow thee , saith the Lord. THe Prophet had often fore-warned this obstinate people of Judgements approaching , and called upon them to fly from the wrath to come ; but since they contemned the Word and warnings of the Lord , he tells them now that the Sword should come and cut them off ; and as they had sinned generally both in City and Country , so now they should be punisht generally , for all places should be filled with weeping and wailing . The Prophet having finisht his Exhortation to Repentance , now returns to his Threatnings again ; where we have the sad Calamities which were coming upon Israel ; Set forth 1 By the wailing which should be in all streets . 2 By the weeping which should bee in all High-wayes . 2 By the Persons which should mourn . 1 Natural , real mourners , as the Citizen . Husbandman . Vinitor . 2 Artificial , hired mourners , and such as had skil in Lamentation . 3 Here is the reason and ground of all this weeping and wailing , and that is Israels impenitency , and contempt of those warnings which God gave them by the Prophets . They would not hearken to their counsel , but hated reproof , Therefore wailing shall be in all streets . 4 Here is the certainty of all this , It is the Lord , the God of Hosts that sayes it . The better to awaken them , he tells them they had not to doe with a dead Idol , or with an impotent man , but with an Omnipotent God , who was able to inflict whatever he had threatned against them , as appears by the majestick Titles which are given to him , who is the Lord , the God of Hosts . This people were apt to sooth themselves , and cry peace when there was no peace , and therefore the Prophet deals plainly with them , and bids them not flatter themselves with thoughts of impunity , for their mirth should now be turned into mourning , and their singing into sorrow ; yea such sad calamities should come upon them , that all should mourn , both Citizens and rusticks , both real and Artificial mourners . 1 The Citizen shall lament in the streets , the loss of his friends , and riches : 2 The Husband-man shall lament , to see all his labours swept away by the cruel Assyrian . 3 The Vinitor that was wont to sing for joy , shall now lament for the loss of his Vintage . 4 All others should lament in the very high wayes , the several distresses which should come upon them , crying , Alas ! Alas ! 5 Their calamity should be so great , that those which were wont to be hired in an Histrionical , mimical manner to lament and howl at Funerals , should now mourn in sober sadness , and good earnest , and therefore the Prophet sayes , they shall call not only for the Husbandmen , but also for those that are skilful in lamentation , that they may weep together . As in a time of mirth men call their neighbours together to rejoyce with them , Luke 15.6 . So in this time of great mourning , they shall call the Citizen , the Husbandman , the Vinitor , and the Artificial mourner to bear their parts in this doleful Ditty . Call for such as are skilful of lamentation to wailing . It was the custome of those times in those Eastern Countries in times of great mourning to send for singing-men and singing-women that could sing Artificial lamentations to provoke men to weeping , 2 Chon . 35 25. Iob 3.8 . Eccles. 12. ● . Their miseries here should be so great that they could not sufficiently bewail them themselves , and therefore they should send for these to help them . The Jews of latter times borrowed such a corrupt custome of the Heathens to augment their grief at Funerals . 1 They had Minstrels , which with their mournful tones and sad tunes inclined the affections of the people to mourning for the dead . Of these there were two sorts , 1 Some played on Pipes . 2 Others sounded Trumpets . At the Funerals of great men they sounded Trumpets , and at the Funerals of inferiour persons they sounded Pipes . Hence we read that when Jesus raised Iarius his daughter , he cast out the Minstrels , Mat. 9.23 . Mark 5.38 . 2 The women especially that had an art in mourning , and skill in making exquisite lamentation , were hired at Burials for the same purpose , where going along with the Corps by outward significations of their sorrow both by voice and gesture , they moved the company more strongly to mourning and to sympathize with them . These the Romans called praeficas , quasi in hoc ipsum praefectas , chief or skilful mourners . These had venales lachrymas , they made a trade of their tears , making a greater howling and noise than real mourners did , as Horace testifies . From the Heathen this custome came to Rome also , where for money , the vilest of men shall have out-side mourners more than a good many . All kinde of hypocrisie is odious to God , but this is gross hypocrisie to make a great howling when there is no reality . It is only vox , clamor , ululatus , & praeterea nihil . The Prophet therefore doth not approve of these hypocritical howlings , and artificial lamentations to get money , but onely shews that their sorrow should bee so great that it should need helpe to express it . OBSERVATIONS . 1 When the word cannot mend a people , then comes judgements and ends them . First , God hews men down by the sword of the Spirit , Hos. 6.5 . and then cuts them off by an enemies sword . This is Gods usual method , as hath been experienced in all ages . When men will not hearken to the voice of Gods messengers , it is a certain sign that God intends to destroy them , 1 Sam. 2.25 . 2 Chron. 25.20 . Prov. 29.1 . 2 Obs. Where sin goes before , there sorrow follows . We read before of this peoples Idolatry , bribery , cruelty ; now comes weeping , wailing , lamentation , &c. Wicked mens mirth ends in mourning . See more on Amos 8.3 . VESSE 17. And in all Vineyards shall be wailing , for I will pass thorow thee , saith the Lord. THese Israelites boasted much that God was with them and he would never leave them who were his Covenant-people . The Prophet tells them that God would abide no longer with them , but would now pass thorow them in wrath ; and not only the Citizens and Husbandmen , but even the Vinitors also should mourn for the spoyl that should be made among them . In the time of Vintage there was wont to be great mirth and jollity , Psal. 4.7 . they sung merrily , and did shout for joy , Isa. 16.10 . Ier. 25.30 . yea but their sins had marred their mirth , so that now they shall have weeping instead of singing . In all Vineyards shall be mourning . All had sinned , and now all shall suffer . 2 Here is the reason of their mourning , viz. because the Lord will pass thorow them , he will not dwell , nor abide amongst them in love and favour as they vainly fancied , but he would pass thorow them like an enemy , and execute justice on them , Isa. 27.4 . The Prophet seems to allude to the Lords passing thorow Egypt when he sent an Angel to smite all the first-born thereof , and thereby filled every house with wailing and lamentation , Exod. 11.4 . and 12.12 . so I will pass thorow you with plagues , and will cause the destroying enemy to pass thorow all your land , saith the Lord. OBSERVATIONS . 1 Sin incenseth God against a people : And makes him pass thorow them in wrath , like lightning , doing general execution upon them , terribly , suddenly , irresistibly . But of this before on vers . 6. 2 Obs. Generality of sin , brings generality of plagues . Citizens , Husbandmen , Vinitors , all had sinned , and now weeping and wailing shall be amongst them all . But of this see Amos 6. ult . VERSE 18. Wo unto you that desire the day of the Lord , to what end is it for you ? the day of the Lord is darkness , and not light . WE are now come to the third part of this Chapter , where the Prophet inveyes against two sorts of sinners . The first are mockers and deriders of the Prophets threatnings . The second are such as trusted in their Ceremonies and Sacrifices , Vers. 21 , 22 , 23. In the precedent Verse the Prophet had told them that the Lord would pass thorow them in wrath , these impudent sinners in a taunting , sarcastical way ask the Prophet when this would be , q. d. You Prophets tell us of a dark and dismal day , a day of wrath and trouble which will come upon us , but we see nothing comes ; if God be in earnest let him make speed and come when he will , we fear neither him nor thy threatnings ; nor do we beleeve that ever such a day will come , or if it do come , yet it will not be such a dreadful day as you speak of ; for God will not forsake his people which he hath spared so long from destruction . Thus these desperate Atheists being wholly drowned in security , sensuality , and carnal delights , scoff at the Threatnings , and jest at Gods judgements , neither fearing the one , nor expecting the other , but esteeming the words of the Prophet as wind and his comminations as a vain mockery . To these Flouters at the Threatnings and mockers at the Lords long-suffering , the Prophet answers , Wo to you that desire the day of the Lord , it will come too soon upon you without wishing for ; did you but know the terror of it , you would never desire it . To what end is it for you thus to speak ? Did you but know what kinde of day it is that is hasting on you , you would not so much desire it , you will think it comes too soon when it comes ( the Devils thought so , Matth. 8.29 . ) when God comes he will come as an armed enemy against you to your utter destruction ; so that you have great cause to fear , and by repentance to prevent , rather than to desire that day ; yet these hypocrites either as conceited of their own innocency , and confiding in their priviledges , desired this day ; or else in mockery and scorn , they cry , When will that day come , which Amos so much talks of , we would fain see it . So you shall ( saith the Prophet ) time enough to your sorrow ; For it is a day of darkness , and not of light ; and therefore woe be to you that thus scoffingly desire the day of the Lord , you will finde it no jesting matter when it comes , it will be a dark and dismal day to you , though now you make your selves merry with it . By a day of darkness here is meant , the time in which God would destroy the Kingdome of Israel , according as the Prophets had fore-told . Allegorically and allusively this is true of the day of Judgement , it will be a day of darkness and terror to all wicked men ; but literally this day of darkness and not of light , that is , this day of exceeding darkness ( as the Hebrew Idiom imports ) as we may see Amos 9.4 . I will set mine eye upon them for evil , and not for good . The denial of the contrary hath a great emphasis in it , q. d. I will bring upon them all manner of evil , but no good . So here , It shall be a day of darkness , and not of light ; that is , it shall be a very dark and dismal day in which they shall finde no light of comfort from the Lord , but wrath shall come upon them to the utmost . In that day the Lord will exert his power in executing his vengeance on the Kingdome of Israel for all their Idolatry , Apostacy , Security , Hypocrisie , &c. The various and inevitable calamities of this day , are elegantly set forth in the next verse , where the Prophet shews how the judgements of God should beset them round , so that if they escaped from one evil , yet another should apprehend them , and if they fled from a Lion , yet a Bear ( which is more savage ) should devour them . It is usual in Scripture to call a day of Adversity , misery and distress , by the name of Darkness , as Iob 20.16 . and 23.17 . and 30.26 . Isa. 5.30 . and 21.12 . Ioel 2.2 . Zeph. 1.14 . to 18. Hence the doleful condition of the damned is called utter darkness . As light signifies prosperity , joy and comfort , Hest. 8.16 . Iob 18.6 . and 38.15 . Psal. 97.11 . and 112.4 . So darkness signifies calamity and sorrow , as I have shewed on Amos 8.9 . Quest. But why doth the Prophet denounce a Woe against those that desire the day of the Lord , when it is the earnest desire of the Saints in Scripture that the day of the Lord would come , and they dayly pray , Thy Kingdome come , and it is made a kinde of a Periphrasis of a beleever , that he is one that longs for the day of the Lord , 2 Tim. 48. Answ. We must distinguish , 1 Of dayes ; 2 Of persons . 1 There is a double day of Judgement ; 1 There is a day of temporal judgement when the Lord ariseth to execute judgement upon the heads of incorrigible sinners , such as the old world , Sodom , Ierusalem ; and these dayes have in them a glimpse and shadow of that great day of the Lord , and therefore they are called a day of blackness , and darkness , a great and terrible day which none can abide , when the earth shall tremble , and the Sun and Moon be dark , and the Stars withdraw their light , Ioel 2.2 , 10 , 11. All these hyperbolical termes set forth the dreadful desolation which should fall upon the wicked in this life . But this is not that day which the Saints desire . The day which the godly so much desire and long for is , that great and general day of Judgement , that day of their full Redemption when they shall enjoy both in body and soul full communion with Christ their head . 2 We must distinguish of persons , some are beleevers and some are unbeleevers , and hypocrites ; the Prophet speaks not here of beleevers , but of self-conceited-hypocrites , who being puft up with high conceits of their own innocency , & thoughts that God would acquit them , though the Prophets condemned them , they conceited that would God deal more gently with them , than those harsh , plain-dealing Prophets , and would not judge them so bad as they had reported them to be . But 〈◊〉 alas to you that thus desire the day of the Lord ! for if our day ●e terrible , how terrible will the day of the Lord be ? if you cannot bear our words , how will you endure his heavy hands ? you think us Lions , and therefore you flye from our day , but the day of the Lord will be as a Bear , which will tear and torment you worse . The summe of all is this , Wo to you incredulous and 〈◊〉 sinners , that mock at the tydings of the dark and dis●●● day which is coming on you , scornfully asking when will it come ? assure your selves it will come soon enough to your sorrow : you shall finde that it is not a day of mirth and pleasure , but of anguish and trouble , when you shall flye from 〈◊〉 danger , 〈◊〉 into another , as if one should flye from a Lion , and a Bear should 〈◊〉 him . OBSERVATIONS . 1 In all ages there have been some prophane mockers and deriders of Gods judgements . Thus it was in the Prophets times , when they told the wicked of the burden of the Lord , that is of Gods wrath which should light upon them in some heavy judgements for their sins . Isa 13.1 . and 22.2 . they usually mocke them for their pains , saying , What is the burden of the Lord , and when will it come ? you have often told us of it , but as we do not feel it , so we do not beleeve it , and therefore let it make 〈◊〉 that we may 〈…〉 Prophet tells them of a night of misery that was coming on them , but those accursed Edomites tauntingly ask , Watchman , what of the night ? Isa. 21.11 , 12. q. d. You talk much of a night of horror and desolation , of war and confusion , but when will it come ? Oh saith the Prophet , the morning comes , and also the night ; you have had a morning of prosperity , assure your selves you shall also have a night of adversity , and therefore if you will enquire of the Lord by me his Watchman , do it seriously , and not sarcastically , return , and come to God with speed . Thus some conceive that the Prophet recites the scoffes of prophane ones , when he sayes , Precept must be upon precept , and line upon line . Tsaf latsaph , Kaf lakaf , the very tone and sound of the words carrieth a jeer in them , Isa. 28.10 . Peter and Iude both foretell us , what we have found too true in our own dayes , That in the last dayes there should be mockers , which should walk after their own ungodly lusts , 2 Pet. 3 , 3.4 . Jude 18. Of old they mocked at the particular dayes of judgement which the Prophets threatned them withall , but in the last dayes they will mock at the general day of Judgement , saying , Where is the promise of his coming ? since the Fathers fell asleep , all things continue as they were from the beginning of the world . Because judgement is not presently executed on the heads of wicked men , therefore they set their mouths against heaven , and blaspheme the most High. 2 Obs. God will not bear with scorners . When sinners are come to that height of impudency and prophaneness , that they jeer at Judgements , and mock at Gods Messengers , then shall their bonds be made strong , and their sorrows multiplied , Isa. 28.14 , 15 , 16 , 17.22 . 2 Chron. 36.16 . Prov. 3.3 , 4. Ier. 23.33 , 34. Ezek. 7.5 , 6. and 12.22 . to 28. The day of the Lord , especially that last day will be a dreadful , and a dismal day to fueh ; they will not be able then to stand-in the Judgement , Psal. 1.5 . and therefore the Apostle asks , Where shall the ungodly and sinner appear ? 1 Pet. 4.18 . the Apostles interrogation is not dubitative , but assertive , they shall appear no where with comfort , nor with confidence , especially in three dayes . 1 In a day of publick calamity , when Sword , Plague , Famine comes , then the hearts of the wicked shall fail , when they shall howl upon their beds for the loss of their creature-comforts , and shall have a trembling heart , failing eyes , and sorrow of minde , Deut. 28.65 . As the righteous that prepare for troubles , shall rejoyce in the midst of them , Iob 5.22 . Hab. 3.17 . so the wicked shall be overwhelmed with amazement and horrour , and shall rage like wilde Bulls in a net , Isa. 51.20 . 2 The day of death is a dismal day to the wicked , even the King of Terrours , Job 18.14 . the most terrible of all terribles said Aristotle when he came to dye . The thoughts of it will make a Belshazzars knees to knock one against another for fear . 3 But specially that great day of the Lord , when he shall come as a Thief in the night , suddenly , terribly , and unexpectedly upon the wicked of the world , 1 Thess. 5.2 , 3. 2 Pet. 3.10 . that will be a dark and terrible day to them , when even the Kings and Captains of the earth shall cry to hills and mountains to hide them , Rev. 6.16 , 17. Where then will those blasphemers of our time appear that scoff at Gods Threatnings , and desire their own damnation , which the Devils themselves dare not do , for they beleeve and tremble ? Who are these that provoke the Lord to anger ? are they stronger than he ? who can abide his wrath , or the thunder of his power ? Iob 26. ult . Shall the whelp challenge the Lion , the clay its Potter , or the creature its Creator ? Let the potsherds strive with the potsherds of the earth , but wo to him that striveth with his Maker , Isa. 45.9 . To such as these the day of the Lord will be darkness , and not light , i. e. ful of perplexity and misery , leaving them void of comfort or counsel . VERSE 19. As if a man did flye from a Lion , and a Bear met him , or went into the house , and leaned his hand upon the wall , and a Serpent hit him . THis people still dreamed of impunity , and because the Lord bare long with them , therefore they concluded he would never come ; or if he did , they would shift for themselves , and if troubles were in one place they would flye to another ; but the Prophet tells them , that these shifts would not avail them in the day of Gods wrath , for all places should be full of snares and dangers , so that there should be no safety at home or abroad ; for God would multiply evils upon them . So that if they escaped one , yet another should apprehend them ; as if a man being in the Field or Wood should flye from a Lion , and a furious Bear should meet him , or flying from a Bear , a Serpent should bite him . It is a kinde of Gradation , where the speech riseth , and the Prophet shews that if they escaped one evil , yet they should fall into a worse . To have a Lion pursue a man is very dangerous , but to fall into the mouth of an hungry Bear that is worse , but to escape both , and flying into an house for shelter and succour , and laying his hand upon the wall to ease and uphold himself , to have a Serpent sting him there where he looked for most security , this is worst of all . The Lion is a more noble , generous creature , it spares a yeelding prey , and seizeth not on dead carkasses ; but the Bear spares none , no not the dead . The two and forty children which mocked Elisha were torn in peeces , not by Lions , but by two Shee-bears , 2 King. 2.24 . which are more savage and cruel . Hence comes the Proverb , Leonem fugiens incidit in Ursum , he fled from a Lion , and fell into the mouth of a Bear , that is , he fled from one danger , and fell into a worse . There is no creature more fierce and fell than a Bear , especially when she is robbed of her Whelps , and therefore when the Lord threatens to come against Ephraim in a dreadful manner , he tells them he will come against them as a strong Lion , as a subtil Leopard , yea as a raging Bear that is robbed of her whelps , Hos. 13.7 , 8. The like expressions are frequent in Scripture , 2 Sam. 17.8 . Prov. 17.12 . Lam. 3.10 . These hypocrites conceited that changes would ease them , if the Lion were but dead , oh then they should be quiet . No ( saith the Prophet ) a Bear shall meet you . Oh but if the Bear were but dead , then we should have rest , no ( saith the Prophet ) a Serpent shall bite you . These are a proverbial kinde of speech , by which is set forth the great danger which should encompass Israel , no place should be free , but they should be set round , so that when they thought to flye from one trouble , they should fall into a worse ; and whilst they shunned the Scylla of one calamity , they should fall into the Charybais of another . If they went abroad , there were Lions and Bears to devour them ; if they staid at home , there were Serpents and Snakes that lay lurking in holes and walls that should bite them , and sting them to death . Thus when the day of the Lord should come , they should not be able to escape , but flying from one cruel enemy , they should fall into the hands of a worse , one misery should follow in the neck of another until they were quite consumed . By a Lion here some understand Tiglathpileser King of Assyria , who formerly oppressed Israel , and by a Bear , Salmaneser a latter King of Assyria , which dealt more sharply and severely with Israel , and who at last proved a stinging Serpent to them , when he besieged and ransacked Samaria , and took all Israel captive . To this some conceive the Prophet Hosea alludes , Hos. 13.7 , 8. The Lord had been as a tender Nurse unto this people , he brought them out of Egypt into Canaan , chose them for his own peculiar above all the people of the world , and gave them the dews of heaven , and the fatness of the earth , as you may see , Deut. 32.10 . to 15. but they abusing those mercies to the dishonour of that God that gave them , he now resolves to meet them no more like a Father to imbrace them , but like a Lion to tear them , like a Bear to devour them , and like a Serpent to sting them to death . OBSERVATIONS . 1 There is no escaping when God pursues . Neither fields nor houses can shelter us if he be against us . Let men flye up to heaven , or dig into hell , or hide themselves in the bottome of the sea , yet there Gods eye doth see them , and his hand will finde them out ; as I have shewed at large on Amos 9.2 , 3 , 4. Let Ionah flye to sea , and God will meet him there with a tempest , Ionah 1.3 , 4. If men escape the paw of the Lion , yet the Bear and the Serpent shall meet them . God wants not rods to chastise a disobedient people . He hath variety in store , and if one will not do , another shall . He will send evil upon evil , loss upon loss , and enemy upon enemy , until he hath quite destroyed us . Neither swiftness , strength , nor courage can save us in a day of wrath , Amos 2. 14 , 15 , 16. Let men flye from an iron bow , yet a bow of steel shall smite them thorow , Iob 20.24 . and if they get out of a pit , they shall fall into a snare that shall hold them fast , Isa. 24.17 , 18. Ier. 48.44 . and if they flye seven wayes , yea seven hundred wayes before their enemies , yet they shall not escape , for God will send a sword as many wayes after them , and if they escape one danger , yet another shall arrest them , Deut. 28.25 . Wicked men think to escape by shifting , e. g. when they be in trouble of conscience then they desire to dye , thinking thereby to free themselves from misery , by running into eternal misery . So when Gods Ministers by the preaching of the word do startle people , they think that God would deal more gently with them , and therefore they appeal to him ; now what is this but to flye out of the smoak into the fire , and to avoid a lesser , to run into a greater mischief ? VERSE 20. Shall not the day of the Lord be darkness , and not light ? even very dark , and no brightness in it ? THe Prophet having shewed this people the terrour , and unavoidableness of that great day of the Lord which was coming upon them for their sin , concludes all with this sharp and sacred Epiphonema , Is not the day of the Lord darkness , and not light ? The Interrogation is a strong Affirmation , q. d. To what and do you desire this dreadful day of the Lord ? Do you not know that it will be a dark and dismal day , when you shall lose your ●●ves and liberties , your goods and your relations ▪ when your joy shall be turned into sorrow , your prosperity into adversity , and your light into the shadow of death . It is not therefore for such obstinate sinners as you , to think that the day of the Lord should ●ver yeeld you any light or comfort , for the Lord will come as an armed enemy against you , who have been so long open enemies to him . 2 To assure them of the truth of what he spake , he doubles it , saying , It shall be a day of darkness , even very dark , q. d. Take it for a most certain truth that you shal have all sorts and degrees of darkness amongst you , you shall have outward and inward , corporal and spiritual darkness and misery . See more vers . 18. 3 To make the words more weighty and emphatical , there is added a denial of the contrary to the Affirmation , which is an usual Hebraism , and intends the speech . So Isa. 38.1 . Thou shalt dye , and not live , i. e. thou shalt surely dye . So Ezek. 18.21 . He shall live , and not dye , i. e. he shall surely live . So Ioh. 1.20 . he confessed and denied not , i. e. he plainly and openly confessed that he was not the Christ ; so it shall be a day of darkness , and no light , or brightness in it , that is , it shall be a very calamitous day , which will bring with it many evils , but no good ; much sorrow , but no joy ; much darkness , but no light of comfort , ease , direction , or good counsel . OBSERVATIONS . 1 A dark and doleful day will certainly and suddenly seize upon secure and obd●rate sinners . Therefore the Prophet doubles and trebles it , saying , The day of the Lord will be darkness , and not light ; then he asks the question , and doubles the Interrogation , and all to assure them of the truth of what he spake , and to hasten their Repentance . The darkness of sin brought upon them darkness of sorrow , and provoked the Lord to take away his corn and wine , and oyl , and to strip them naked , as in the day when they were born . Since they would not serve him with gladness of heart in the abundance of all things ; now they should serve the Assyrian in woe and misery , and in the want of all things , Deut. 28.47 , 48. A good man if he fall into trouble , yet he riseth again , but the wicked shall fall , and never rise more , Prov. 24.16 . If a good man sit in darkness , yet the Lord will be a light unto him , Psal. 97.11 . Micah 7.8 . and turn all to his good in the conclusion . As the wicked man in the fulness of his sufficiency is in straits , Job 20.22 . So the good man in the fulness of straits hath an All-sufficiency of comfort , so that he cannot but say , the Lord hath done all things well , and it is good for him that ever the Lord afflicted him ; yea that great and terrible day of the Lord , when Christ shall come in his glory to judge the world , shall be a day of joy and refreshing to all the Saints , Ps. 98.4 . to 9. Luke 21.28 . But to the wicked , who have Christ the Judge for their enemy , how dark and dreadful will all his dayes of Judgement be ? When he shall lay his Vindictive hand upon them here , how full of despondency and despair will they be , when they shall be totally forsaken of all their hopes and comforts ? So that if they look upward God is against them ; if downward , Hell and the Grave wait for them ; if inward , a guilty Conscience accuseth them ; if outward , all the Creatures are ready as so many Serjeants to arrest them , on the behalf of their Lord and Master . Thus wee see how the Day of the Lord will be darkness , and no light nor brightness in it to the wicked . VERSE 21 , 22 , 23. I hate and despise your feast-dayes , and I will not smell in your solemn assemblies . Though yee offer me Burnt-offerings , and your Meat-offerings , I will not accept them , neither will I regard the Peace-offerings of your fat beasts . Take thou away from me the noyse of thy Songs , for I will not hear the melody of thy Viols . WEE are now come to the Fourth and last part of this Chapter , which contains , 1 A Reproof . 2. A Commination of these hypocritical Israelites , who confided in their Services , and Sacrifices , in their Festivals and Songs , conceiting that the bare performance of those external Rites ( though separated from internal obedience ) were highly pleasing unto God ; and that he would never destroy a People that served him as they did . This their folly the Prophet confutes in the following Verses , where he tells them , that all their services were odious unto God , and so farre from appeasing him , that they incensed him the more against them ; and that because they were unsound For Man. For Matter . For Manner . 1 The Sacrificers were grand Apostates and Idolaters . They rested in the work done , and in their Ceremonious observances , and bodily worship , devoyd of all faith or true obedience , and so became abominable to God. 2 They failed in the Matter of their Worship , it was not of Divine institution , but of their owne invention , and therefore it is so oft Emphatically called , yours . I hate your feasts . They went directly contrary to Gods command , for he commanded them to worship at Ierusalem , in his Temple there , but they left the Temple , and went a whoring after Calves and Idols at Bethel , Gilgal , Dan , and Beersheba . Thus they changed the place of Gods Worship , 1 King. 12.29 . then they changed the time , vers . 31. and the Priests , vers . 31 , 32. no wonder then if God reject their services . 3 They failed in the Manner , they should have performed all these duties singly and sincerely , in obedience to Gods command , but they meerly sought themselves in all they did , hypocritically resting in their external observations of Feasts and Sacrifices , of Songs and Musick in their Temples , thinking by this means to expiate their sins . In this Verse therefore we have a Prolepsis , or preventing and anticipating of an Objection , whereas they boasted that they were the people of God , and did service to him . To this the Prophet brings in the Lord , saying , I hate and abhor your Services , since they come from such wicked persons , who are my profest enemies , and what you doe , hath no foundation in my Word , but is a meer will-worship of your owne inventing . In this and the two next Verses we have , 1 The particulars of their worship , they had 1 Feastivals , as Sabbaths . New-Moons . Solemn Assemblies . 2 Sacrifices , as Burnt-offerings . Meat-offerings . Peace-offerings . 3 Singing , 1 Vocal . 2 Instrumental . 2 Here is Gods abhorrency of all these Services , exprest in variety of words , as 1 I hate them . 2 I abhor them . 3 I will not smel them . 4 I will not accept them . 5 I will not regard them . 6 Away with them . 3 Here is the reason of this abhorrency , and that is because they are , 1 Your Feasts . 2 Your Sacrifices . 3 Your Songs . They are none of mine , either for matter or manner , but they are of your owne inventing and appointing , and therefore I abhor them . I hate , I despise your Feast-dayes ; or , I hate and reject your Feastivals with much disdain , as vile and contemptible things , you think you highly please me with them , and think to pacifie me by them , but your thoughts and mine differ much , for I tell you plainly , I hate and abhor both your persons and performances ; till you mend your manners , and execute Justice and Righteousness in the earth , all you doe is odious to me , and I look upon it with the greatest displicency imaginable ; you think that I should delight in your solemnities as you doe , but my stomack loathes them , and turns at every dish and duty . The Stomack closeth with wholsome food and turns to it , but that which is unwholsome the stomack turns at the very sight and sent of it . When people feast sincerely , God useth ( in a sense ) to feast with them , and their wine cheers him , Iudg. 9.13 . it is an hyperbolical speech , and imports , that God is delighted with the sacrifices of his Servants , and highly approves of their obedience in them . But the hypocrisie of these Israelites , like Coloquintida in the pot , spoyled their feasts , and made the Lord to loathe them , as we doe meat which is burthensome to the stomack , which makes us sick till we have rid our stomacks of it ; as Christ threatned to doe with luke-warm Laodicea , Rev. 3.16 . I hate , I despise , the doubling of the word is emphatical , and shewes the greatness of Gods indignation against them for their hypocrisie , for of all sins God most abhors that , as being most directly opposite to his Nature , who is a God of Truth and Righteousness . I hate your feasts , or feastival Sacrifices , the word which we render ●easts , signifies both a Feast , and the Sacrifices which were offered on those Feast-dayes . Hence some render it , I hate your sacrifices , so the word is used , Exod. 23.18 . Ps. 118.27 . Isa. 29.1 . The fat of my feast , i. e. of the Lambe which was sacrifized at my Feast , shall not be kept untill the morning ; so that it imports , that God hated both the feastivals , and the sacrifices which they offered at those feasts . But our reading is good , I hate your Feasts , for the despising of their Sacrifices follows in the next verse . The Iewes had many Feasts , they had Sabbaths , New Moons , the Feast of Tabernacles , Pentecost , Trumpets , and the Jubilee . But the Lord tells them , That he will not smell in their solemn assemblies . It is a Meiosis , q. d. I greatly loathe them ; meet as oft . as you will , but I will not meet you there , nor once smell in your assemblies . To smell a sweet savour , signifies Gods favourable acceptation and approbation ; thus when Noah offered a Burnt-offering to the Lord , it is said , the Lord smelt a sweet savour which pleased him well , Gen. 8.21 . so Levit. 26.31 . I will not smell in your dayes of restraint or prohibition , so the words are in the fountain ; that is , I delight not in your Feastival dayes , wherein people are restrained and prohibited their ordinary labours , Levit. 23.7 , 8 , 36. Ioel 1.14 . when they offered sacrifice in a right manner , then God esteemed them as a sweet smelling sacrifice , Exod. 29.18 . Levit. 1.9 , 13 , 17. Ezek. 20.40 . they were very grateful and acceptable to him , being types of Christ , in whom he is well pleased . The burning of the Sacrifice in it self yeelded no such sweet smell , but the faith and obedience of the person being in Christ , this made it so delightful to God. The people when they brought their Offerings , they brought Frankincense with them , to burn for a sweet savour to the Lord , Exod. 30.34 . Levit. 2.1 , 2. & 16.12 . Numb . 16.14 . Deut. 33.10 Psal. 66.15 . Ezek. 16 18. the better to represent the sweet odours of our Saviours Sacrifice , Ephes. 5.2 . But these Formal●sts resting in the bare doing of the work without faith and obedience , their sweetest incense was as noysome dung in the nostrils of God , Isa. 1.13 . Mal. 2.3 . this may be more truly said of all Popish Incensing in their Idolatrous Mass. Obj. But did not the Lord institute and appoint Sacrifices , how then is he said to hate them ? A. It is true , the Lord for good ends did command them , as 1. To keep up the publick assemblies of the faithful in their meetings to serve the Lord , which else would quickly have decayed . 2. To mind them of Christ and his Sacrifice , of which these were shadows . 3. Hereby they made an open confession of their faith to the world , testifying what God they served , and in whom they beleeved . 4. Hereby they testified their thankfulness for mercies received . 5. They served for the maintenance of the Ministery , and by consequence to further the Worship of God , 1 Cor. 9.13 . The Lord therefore doth not simply condemn Sacrifices , and religious services , but the formal and hypocritical performance of them when men fail both in man , matter , and manner , as these did . So that when the Scripture seems to condemn Sacrifices , and sayes , I require not Sacrifices ; this must not be taken Absolutely , but comparatively , q. d. It is not so much the outward sacrifice , as the sacrifice of an humble and contrite heart which God requires , Psal. 51.16 , 17. so Matth. 9.13 . I will have mercy and not sacrifice , i. e. mercy rather than sacrifice . God requires both inward and outward obedience , but that which he chiefly delights in , is the inward . OBSERVATIONS . 1 External Sacrifices , and Services separated from internal obedience , are odious to God. Many think they highly please him by such hypocritical , outside services , when they never more displease him . Of the hypocritical Iewes ( who did yet partake of the Sacraments ) it is said , that with many of them God was not well pleased , i. e. he was highly displeased . It is a Meiosis , 1 ●or . 10.5 . Circumcision without obedience , is uncircumcision , Rom. 2.25 , 26. There is scarce any sin in all the Scripture that hath harder terms given it than this ▪ See Isa. 1.11 . to 16. & 57.6 . & 58.2 . &c. Prov. 7.14 , 15. Ier. 6.20 . & 7.8 , 9 , 10 , 11. & 11.15 . Ezek. 20.28 , 39. Hos. 8.13 . Micah 6.6 , 7 , 8. Mal. 1.10 . see what an heap of disliking expressions are here . 1 To what purpose are your Sacrifices ? 2 I delight not in them . 3 Who required them at your hands ? 4 Bring no more vain Oblations . 5 They are an abomination to me . 6 Your Feastivals I cannot away with . 7 They are iniquity . 8 My soul hates them . 9 They are a trouble to me . 10 I am weary of them . 11 I will hide mine eyes from you . 12 I will not hear your Prayers . All their Sacrifices were as the offering of a Dogge , or a Swine , in Sacrifice , which had been a hainous crime in the time of the Law ; yea the Lord accounts it as Idolatry and Murder , Isa. 66.3 . It is to no purpose for Israel to cry , My God we know thee , unless they doe the thing that is good , Hos. 8.2 , 3. The Scribes and Pharisees went farre in externals . Hence we read of the strict , accurat , exquisite Sect of the Pharisees , Acts 26.5 . but our righteousness must exceed theirs . It is obedience that God preferres before all the Sacrifices in the world , Psal. 50.8 , 9 , 14 , 25. & 51.16 , 17. hence Samuel tells Saul , that obedience is better than sacrifice , 1 Sam. 15.22 . it is more Spiritual , and so more pleasing to God. A wicked man may sacrifice a Beast , but a good man offers himself in sacrifice , Rom. 12.1 . now the more difficult the service , the more acceptable it is to God , and all good men . A zealous David loves not cheap , out-side services , he will not offer to his God of that which cost him nothing ; the service which God delights in , is spiritual service , Ioh. 4.23 , 24. and this Gods servants delight to give him , Rom. 1.9 . As they desire that God should not put them off with shewes and shadowes , and shelles of duties ; so they desire not to serve him by halves , but to doe what they doe for him , and to him , with all their hearts , and with all their might . Luther was wont to say , that God preferred Adverbs before Adjectives , and loved bene better than bonum ; he looks to the manner as well as the matter of our services . This may convince any sober man , that the Popish Religion is a false religion , because it is such a Ceremonious , out-side religion ; all for Bowing , Ringing , Singing , Saying , Knocking , and the traditions of men : and in these outside performances they exceed the godly ; as an Harlot in painting and outward attire may excel an honest Woman ; but the Kings Daughter hath an internal excellency , she is all glorious within , being adorned with all the graces of the Spirit , Psal. 45.13 . VERSE 22. Though yee offer me Burnt-offerings , and your Meat-offerings , I will not accept them , neither will I regard the Peace-offerings of your fat beasts . THis people confided much in their hypocritical Services , and multiplicity of Burnt-offerings , Meat-offerings , Peace-offerings , &c. they thought by the bare performance of these duties to pacifie Gods wrath against them for their sins . The Prophet therefore goes on still to convince them of this their folly , and tells them plainly , that God neither regarded them , nor their Sacrifices . In the time of the Law we read of divers Oblations and Sacrifices , amongst the rest we have three in the text , 1 Burnt-offerings . 2 Meat-offerings . 3 Peace-offerings . 1 The Burnt-offering , was one of the most excellent , and the choysest of all the Sacrifices for sin , and the most acceptable to God ; it is called an Holocaust , or whole Burnt-offering , because it was wholly consumed by fire , there was no part reserved for the Priest , or for the People , but all was burnt and offered up to God. It hath its name from ascending , because by burning all in the fire , it went up in smoke and vapour . It was a daily sacrifice made by fire , Numb . ●8 . 3 . Levit . 1.9 . Iob 1.5 . & 42.8 . and was used both at ordinary and extraordinary Feastivals . It consisted either of Fowls as Turtles and Pigeons , for the poorer sort , Levit. 1.14 . or else of Lambs , Rams , Goats , and Bullocks , &c. for the richer sort . The end of it was to make an atonement for Sinners , Levit. 1.4 . Obj. But the burning of a Beast is a poor unsavoury thing , and unfit to represent so great a mercy . Ans. We must not look upon Gods Ordinances with carnal , but spiritual eyes , else to an eye of sense , Circumcision ( which was an honourable seal of the Covenant ) would seeme contemptible and dishonourable , yea a bloody and a cruel thing , as it did to carnal Zipporah , Exod. 4.25 . So in our Sacraments , how contemptible to a carnal eye , is the sprinkling of a little water , a bit of Bread , or a sup of Wine , but consider them as Gods Ordinances , which he hath ordained , to seal and assure us of our reconciliation with him in the Bloud of Christ , and so they are weighty matters . A little Wax and Paper are small matters to look upon , yet they may be a means to convey matters of great worth unto us . 2 Meat-offerings , Minchah , in a large sense is taken for any gift , but here it is taken strictly for an Oblation made of fine flower , Levit. 2.1 , 2. Numb . 6.17 . & 15.4 . & 27.39 . 2 Chron. 7.7 . Ezek. 43.27 . it was alwayes joyned to the Burnt-offering or daily Sacrifice ; only the voluntary Meat-offering was not . The end of it was to acknowledge , that they had all their food and provision from the bounty and blessing of God. 3 Peace-offerings ; These were Euchariftical for Mercies received , and resembled our sacrifices of Praise and Thanksgiving , Heb. 13.5 . It is called Shelem , because this sacrifice was offered for the peace , safety , and prosperity that they had already received , or should hereafter receive , either generally or particularly ; and this they did either voluntarily of their owne accord , or as bound by vow , Levit. 7.15 . 1 Chron. 16.1 , 2. & 2 Chron. 7.7 . but the other Sacrifices were necessary and commanded 2 Here is Gods detestation of all their Sacrifices ; I will not accept them , neither will I regard them , i. e. I abhor them ; yea though yee bring the fattest of your Beasts , I will not vouchsafe them a look . They were wont to feed their Oxen very fat , that so their Sacrifices might bee the more acceptable . But the Lord tells them , that since the persons that offered them were so lewd , and lean in obedience , that he took no pleasure in such sacrifices ; and therefore he bids them desist till they had mended their manners , and reformed the abuses that reigned amongst them . But here Bellarmine ( that great Achilles of the Antichristian Cause ) comes in with his Sophistry , and would prove from hence the ine●ficacy of the Sacrifices of the Old Testament . But the Answer is easie . 1. Legal Sacrifices are to bee considered , either abstractly , absolutely and simply in themselves , and so the bloud of Bullocks and Rams could not expiate sin , But secondly , consider them Relatively , and Typically , as relating to Christ , who was the Lambe slaine from the beginning of the world Vertually , though not Actually , Revel . 13.8 . and so they were of great weight and worth , assuring beleevers that by the Bloud of Christ all their sins were blotted out and pardoned . 2 We must distinguish of Sacrifices . 1 Some are commanded by God , and offered to him by beleevers , in a right manner , and these are highly pleasing unto God , and beneficial to beleevers ; as we see in Abel , Heb. 11.4 . and Levit. 5. God never saith to the seed of Iacob , Seek my face in vain . The sincere services , and sacrifices of such , are a sweet smelling savour unto God. 2 There are Sacrifices which are meer Will-worship , offered up by wicked men , in a false manner , without faith ; and of these Amos here speaks , and sayes , that their Sacrifices were odious unto God. Now , let us see what Jesuitical and Sophistical arguing here is ; 1. Because Sacrifices doe not expiate sins per se , therefore they doe not expiate sins Relatively , viz. by the merits of Christ typified by them . 2 Because God abhorres the sacrifices of wicked men , therefore he abhorres the sacrifices of all men . Now , who knowes not , that A particulari ad Universale non valet argumentum . Because some men are Sophisters , therefore all men are Sophisters , and because some men oppose the truth against light ( to get or keep a Cardinals Cap ) ergo all men doe so , is a gross Non sequitur . OBSERVATIONS . 1 Wicked men may perform all the external duties of religion as well as good men . Doth the good man offer Burnt-offerings ? so doe these . Doth he offer Meat-offerings , and Peace-offerings ? so doe they . Yea , doe they offer the Fat ? so did these . Cain offered Sacrifice as well as Abel , Gen. 4.5 . Doth the good man Fast , Pray , give Almes ? &c. so did Scribes and Pharisees . Yea the Hypocrite may excel the child of God in externals , as hired mourners make a greater noyse than real ones . Let no man then rest in externals , and think because hee barely doth such duties , therefore he is in Gods favour , all these and more may be done by a Natural man. But let us sincerely live our Prayers , and live up to our Duties and Priviledges , so shall we doe more than any Hypocrites whatsoever . 2 Obs. The Sacrifices and Services of wicked men though never so fat , and good for matter , yet as coming from them are odious unto God. If the person please not , nothing pleaseth ; God had no respect to Cain , and therefore he rejected his Offering , Gen. 4.5 . The Sacrifice of the wicked is an abomination to the Lord , Prov. 15.8 . & 21.27 . the tree must be good before the fruit can be good . We should therefore labour for faith and repentance that our persons may please , and then all will bee pleasing . The Lord had first respect to Abel , and then to his Offering , Gen. 4.4 . Though for matter the Sacrifices may be the same , yet when they come from a beleeving heart , they are farre more excellent and acceptable , Heb. 11.4 . By faith Abel offered a more acceptable Sacrifice than Cain . 3 Obs. The Services and Sacrifices which we offer unto God must be of the best . We must bring the finest floure , Levit. 2.1 . and the fattest of our flock , Exod. 29.13 . Levit. 3.3 . if the blind and the ●ame were abhorred of Davids soul , how much more of Gods ? he curseth such as bring such maimed sacrifices to him . We may not offer unto God of that which cost us nought . But as he is the best of beings , so we must give him the best of our dayes , our youth ; and the best of our services , thankfully acknowledging that all our fatness , riches , comforts , and prosperity comes from God. It is said of Prometheus , that himself did eat the flesh of his Sacrifice , but the skin and the bones he gave to Iupiter ; even so deal too many with the Almighty , they keep the flesh and the fat to themselves , they spend their youth and health in their owne pastimes and pleasures , offering the skin and the bones of their dotage to God ; If they have a Son amongst all their children that is weak and sickly , why set him to the Ministery . So in their Tythes and dues they keep the fat to themselves , and give the starvelings to their Ministers . The worst is thought too good for God , the worst Corn , the worst Calfe , the worst Lamb , &c. his Ministers shall bee sure to have , yea it may bee none at all of many . VESSE 23. Take thou away from me the noyse of thy Songs , for I will not hear the melody of thy Viols . THe Prophet goes on in reproving them for their hypocritical services , wherewith they thought to please and pacifie God. Take away from me the noyse ( or multitude ) of your Songs ; they contented not themselves with a song or two , but they had their multitudes of songs . Hypocrites that delight in toys and human inventions , and a Ceremonious , external , pompous worship , know no bounds , they spare for no cost or pains , but even tire out themselves in will-worship ; morning , noon , night , midnight , all too little for Idols , but nothing for God , he is not in any of their thoughts . They placed a great part of their Religion in Singing , and Musick , and external services , they thought that God was like themselves , and would be pleased with such things as pleased them ; and as Children are stilled with rattles , so they thought to pacifie God with their songs and melody . But away with your Songs and Musick ( saith God ) they are a burden to me , you doe but tire your-selves and me too , to no purpose . Doe not think to please me with the Musical harmony of your formal devotions , whilst I hear and abhor the discordous noyse of your sins and enormities . In the time of the Ceremonial Law God did indulge the Iewes the use of many Musical Instruments in his Worship , which are now abolisht ( as I have proved at large on Amos 6.5 . ) Vocal and Instrumental Musick was at that time a part of Gods instituted Worship , as appears , 1 Chron. 25. & 2 Chron. 23.18 . now the ten Tribes did imitate Iudah in their Songs , but abused them to the Worship of their Idols , and polluted them with their Impiety , Idolatry , and Hypocrisie , when they should have Worshipped God in Sion , they Worshipped Baalim , with the Calves at Dan and Bethel . Hence the Lord threatens to turn their musick into mourning , Amos 8.3 . The word which we render , Noise , in the Original signifies a clamour , a trouble , a tumult , a multitude ; which being all united make a compleat Periphrasis of a Popish Quire. It is a clamorous , troublesome , tumultuous multitude , when they meet together they make a horrid , hideous noyse , which takes with God no more than the grunting of a Swine , or the braying of an Asse , as St. Ierome long since hath well observed . The Viol is here put Synecdochically for all kind of Musical Instruments , which David had prepared in great abundance for the praising of God ; which these abused to the praise of Idols . The word Nebel which we render a Viol , is by some called a Psaltery , a Harp , an Organ ; the Instrument is now out of use , and it is not certainly known what it was . OBSERVATIONS . 1 All the singing and praises of wicked men is an abomination to the Lord. Away with them ( saith God ) they are a burden to me , your Vocal and Instrumental Musick , your Viols , Harps , and Organs , your Songs and Sonnets are in mine ears but as the howling of a Dog. Praise is not comely in the mouthes of Sinners . As for the wicked , saith God , What hast thou to doe to take my name into thy mouth ? Christ would not be praised nor publisht by Devils . The bellowing of those Bulls of Basan , and roaring Stentors in the Papacy ( many of them being deep in the Quire , and deeper in the Ale-house ) with all their Theatrical Musick is an abomination to the Lord , his soul loathes such swill , and that one Quere ▪ Who hath required these things at your hands ? is enough 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 c●nora , in subtilitate modulandi , in agilitate tonos minuendi , &c. Dum instar avium minuriunt , ut curiosorum aures titillent , & ad se rapiant , ne a●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 comm●●at●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 rou● 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 g●● 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 ●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 should not be bribed and hired to doe Justice , but it should flow as freely and spontaneously from a Ruler , as water from a spring . The light of the Sun , and the liberty of the Air should not be more cheap and free , than Justice amongst us . 4 Universally and commonly , without respect of persons . When justice is duly administred , it must run down as waters , and streams , which run by the poor mans doors , as well as by the rich ; and by the poorest Cottage , as well as by the stateliest Palace . 5. Constantly , Rivers run continually , the stream is alwaies rowling down : so should Magistrates be constant pro re nata , as occasion requires in the execution of Justice , in the places of their abode . 6. Zealously and vigorously . A mighty stream carries down all before it : So a good Ruler breaks thorow all impediments , discouragements , and temptations that might hinder the free course of Justice . No friends nor foes , no gifts nor bribes can hinder him from a faithful discharge of the duties of his place . As we see in Moses , Iob , Samuel , Nehemiah . This is Gods work , and he is cursed that doth it negligently . When men are good , it is a joy to them to do judgement , Prov. 21.15 . and this is the way to safety and settlement , Isa. 32.16 , 17 , 18. Dan. 4.27 . VERSE 25. Have yee offered unto mee sacrifices and offerings in the wilderness forty years , O house of Israel ? THe Prophet comes now to conclude the Chapter with an Amplification of the Superstition and Idolatry which from first to last did abide in Israel . Their Fore-fathers of old were Idolaters in the wilderness , there they worshipped the golden Calf , and Baal-Peor , Numb . 25.1 , 2 , 3. No sooner were they come to Canaan , but they were on their knees to Baal and Ashtaroth , Judg. 2.13 . Yea and then their Posterity ( saith the Prophet ) have justified them in their Idolatries , and shewed that the evil is hereditary , and so the more to be abhorred ; in that you have added Calves to Calves , and Idols to Idols , lest they should boast of their Ancestors , the Lord upbraids them with their Fore-fathers , and tells them that they were Idolaters before them , and were punisht for their Idolatry , and so should they ; as they had been like them in sin , so they should be like them in suffering . In the words we have , 1. Israels sin , They sacrificed not to God , but to Idols , as in the next verse . 2 Here is a double aggravation of their sin , both in respect of Time and Place . 1 Here is the Time how long they grieved the Spirit of God , not forty daies , but forty years , even the whole time of their abode in the wilderness . 2 The Place , it was in the Wilderness , where they lay under the Rod , and were kept under severe Discipline , and where the Lord lead them miraculously , and fed them miraculously , with Mannah from Heaven , giving them waters from the Rock , and with a mighty hand protecting them , and carrying them upon Eagles wings , above the reach of many dangers and distresses , Amos 3.1 , 2. This is locus difficillimus ( saith Mercer ) this verse , and especially the next are two of the hardest verses in the whole Prophecy . Many doubts do here arise . Quest. 1. Why doth the Prophet charge this people with not offering sacrifice in the wilderness , when they never lived in the wilderness , but lived many ages after their Fore-fathers came out of the wilderness ? as appears by the series of those Iudges and Kings which governed them since the time that they came from Egypt . Answ. Though the same numerical men were not in the wilderness , yet the house of Israel was there , and what their Fore-fathers did , is imputed to the posterity who made up one body with them , and were bound up in the same bundle with them . These walking in the Idolatrous steps of their Fore-fathers , justified their Idolatry , and as they worshipped the golden Calf in Egypt , so these worshipped the golden Calves at Dan and Bethel . Thus they being heirs of their Fathers guilt , and imitators of them in their Idolatry , the Lord chargeth them here with their sin also , saying , Have yee offered to mee sacrifices in the wilderness ? Hee doth not say , Have your Fore-fathers offered sacrifice to mee ? but he chargeth them with the sin ; and this is usual in Scripture , when the children walk in the Ancestors sins , to charge the children with the sins also , as Mat. 23.35 . Our Saviour chargeth the Jews with the blood of Abel and Zacharias , whom they slew . How could they slay those that were slain long before they were born ? Answ. By imitating their cruelty , they approved of the like cruelty in their progenitors , and so became partakers with them in their sin , and should partake with them in their plagues ; not onely for the murdering of Iohn the Baptist , and those of latter times ; but even for the blood of all the Saints that ever was shed to that day , even from the blood of righteous Abel , the first that ever was slain , to the blood of good Zacharias , who was so barbarously slain between the Temple and the Altar , q. d. God will visit the sins of the Fathers upon you their children , that have walked in their wicked steps , with the greatest severity , because ye have sinned against the greatest light ; and if the blood of one innocent Abel lay so heavy upon Cain , that he cried , his punishment was greater than he could bear ; how sad is your condition that are charged with the blood of so many thousands of innocent , holy men ! so that as all Beleevers are the children of Abraham , and have Interest in all the Promises that were made to him : So all persecutors are the seed of Cain , and have interest in all the curses which fell upon him . Quest. 2. How are all condemned here as Idolaters , when wee read of some good men amongst them that sacrificed to God , and not to Idols ? as Moses , Eleazer , Joshua , Caleb , Phineas , and Aaron , the Saint of the Lord , as the Psalmist calls him , Psal. 106.16 . Answ. The Prophet condemns the body of this people indefinitely , and not all and every individual person , singly . He speaks against the wicked Ancestors of wicked children , and against those wicked children which walked in the steps of those wicked Ancestors ; God had his remnant amongst them , and some grains of wheat in this heap of rubbish and chaff . Quest. 3. Have yee sacrificed to mee ? The Interrogation is a strong Negation . So Ioel 1.2 . q. d. You have not sacrificed to mee all that time , but you have discovered your averseness from mee , and your proneness to Idolatry on all occasions . But how can this be true , when we read that the Israelites did sacrifice to God in the wilderness ? when the Covenant was ratified , they offered Eucharistical sacrifices to Iehovah , Exod. 24.4 , 5. And after the dedication of the Tabernacle , and the consecration of Aarons sons , and at the celebration of the feast of the Passeover , Levit. 8.21 , 28. & 9.2 . Numb . 7.3 . & 9. Answ. Though they did offer some sacrifices the first and second year that they were in the wilderness , yet after they did not so ordinarily and so frequently , as when they came to Canaan , for in the wilderness they lived in want , and had not that plenty of Sheep and Oxen , as they had when they came into Canaan . They had scarce any flesh to eat , much less to sacrifice , therefore the Lord fed them with Mannah and Quails . Besides , they were in a fleeting condition , and so unfit for sacrificing , or for circumcision and therefore 't was omitted in the wilderness for a time . They were not settled nor fixed , but as the Tabernacle removed , so they removed , and till they came to fix and settle , they could not so wel sacrifice . 2 The Answer lyes most genuinely in that little Emphatical word Mee , Have yee offered sacrifice to mee ? q. d. 'T is true , I grant , you have offered sacrifice ( saith the Lord ) but 't was to your Idols , and to Devils , Deut. 32.16 , 17. and not to mee , both you and your Fathers worshipped Calves and Creatures , and the host of Heaven ( as in the next verse ) and not mee , and therefore I will punish you as I did them . Ezek. 20.15 , 16 , 18 , 21. Isa. 43.22 , 23 , 24. 'T is true , they thought they worshipped God , and did him good service , but since they kept not to the Rule , but worshipped the Lord according to their own inventions , with rotten hearts , and unhallowed lives , therefore the Lord disowns all that they did , and tells us , that they did not sacrifice to him at all . Quest. 4. How is it said that for forty years space in the wilderness they did not sacrifice , whereas 't is apparent that the two first years at least they did offer sacrifice ? The Answer is easie ; 'T is usual in Scripture for roundness of number ( though some few years may be under or over ) to name a full and compleat number , as here forty years for thirty eight , that is , not forty precisely , but well nigh forty . So Abimelech is said to kill his seventy Brethren , when he killed but sixty nine , for Iotham escaped , Iudg. 9.5 . So the seventy two Disciples are called the seventy . So Gen. 42.13 . it is said , Thy servants are twelve brethren , yet in the same verse it is said , one is not . By the like Synecdoche they are called twelve Apostles , when one was wanting , 1 Cor. 15.5 . So the Lord threatned to punish Israel forty years in the wilderness , whereas they were not punisht forty years compleat , for the punishment began to be inflicted on them about the second year of their departure out of Egypt , as appears by comparing , Numb . 1.1 . with 14.33 . and 32.13 . See more Deut. 29.5 . Iudg. 20.46 . 2 Sam. 5.5 . OBSERVATIONS . 1. Teaching by Questions and Interrogations is very Emphatical and lively . Have yee offered sacrifice to mee ? did yee serve mee ? or rather , did yee not serve your selves in the wilderness ? The Scripture abounds with such Questions , Adam where art thou ? Gen. 3.9 . So said Christ , How readest thou ? what think you ? Mat. 18.12 . and 21.28 . Luke 7.42 . James 4.5 . This quickens and awakens men , it makes them heed things better , and consider what to answer . Be not then offended when Gods Ministers ransack thy soul , and question and quicken thee out of thy Lethargy , and deep security . 2. God bears long with sinners . Forty years he was grieved with Israel , in the wilderness . He bore with those ten Tribes well nigh three hundred years before he destroyed them ; He bore with the old world a hundred and twenty years ; He bore with the Amorites four hundred years . 'T is one of his Royal Attributes , that he is a God of infinite Patience , and Long-suffering ▪ Exod. 34.6 . Psal. 103.8 . Ionah 4.2 . We have all daily experience of this his goodness to us . 3. To sin against mercy aggravates sin . For this people to sin against God in the wilderness where he led them , and fed them miraculously , and upheld them in the midst of so many dangers , doth greatly heighten their sin . 4. Long continuance in sin is very displeasing unto God. Hence the Lord so often mentions this forty years obstinacy of Israel , as that which exceedingly offended and grieved him , Numb . 32.13 . Psal. 95.11 . Act. 7.42 . & 13.18 . This made the Lord to complain of Ierusalem , Jer. 13. ult . Oh Ierusalem , wilt thou not bee made clean ? when shall it once bee ? He denounceth a woe against them for their hypocritical dallying and delaying ; Woe unto thee , wilt thou not be made clean ? 't is not , canst thou not ? but wilt thou not ? They were wilfully impenitent ; 't is this rebellious will of men that destroyes them , Psal. 78.10 . Isa. 30.9 , 15. & 42.24 . Ier. 5.3 . & 6.16 . & 8.5 . & 44.17 . Zach. 7.11 . Rom. 8.7 . Obj. Wee will turn . Answ. You do but dissemble ( saith God ) with mee , When shall it once bee ? what ? not after so many wooings and warnings ? what ? not after so many years purifying Sermons ? nor so many melting mercies ? nor so many awakening judgements ? nor after so many Sabbaths and Sacraments , fasts and feasts ? will nothing cleanse thee from thy old abominations ? Oh when shall it once be ? This obstinate persevering and continuing in sin , makes the Lord so oft to upbraid men with it , as that which will be their bane , Exod. 16.28 . Neh. 9.30 . Psal. 78.40 . Luk. 13.44 . 5. Children that imitate their Fore-fathers in sin , shall bee like them in punishment . God will visit the sins of the Fathers upon those children that tread in their steps , Exod. 20.5 . Hence the Lord so oft forbids us to follow sinful Fore-fathers , Psal. 78.5 , 6 , 8. Ezek. 20.18 . Zech. 1.4 . And Stephen aggravates the sins of the Israelites , saying , That as your Fathers did , so do yee , Act. 7.51 . 6. Idolatrous , Hypocritical service , is no service . Have ye offered Sacrifice to mee ? ( saith the Lord to those Hypocrites ) no , you have not served mee at all . 1. Since you do not worship mee according to Rule , but accord●ng to your own inventions , I abhor it , and account it as null . 2. Your hearts are rotten ; what the heart doth not , God accounts as not done , Isa. 43.22 , 23 , 24. Though they abounded with sacrifices , yet God saith there , They brought him none , viz. in sincerity . As knowledge without practice is no knowledge , 1 Sam. 2.12 . so duties not practised are no duties in Gods esteem . 3. They served not God alone , but served him and their Idols too , and therefore God disowns all they did , as not done to him , for he will be served truly and totally , without halting or halving , 1 King. 18.21 . 2 King. 17.33 . Ezek. 20.30 . Zeph. 1.5 . VERSE 26. But yee have born the Tabernacle of your Moloch , and Chiun , your Images , the star of your god , which yee made to your selves . THese Hypocrites were ever and anon boasting of their Sacrifices , to them the Prophet in the person of the Lord here further answers , and tels them , it is true , Your fore-fathers made a shew of serving me , carrying my Tabernacle , and all things belonging to it , in the Wilderness ; but their hearts were set upon their Idols , and they Worshipped their Moloch , and the other Images of those Planetary gods , and not me . This But spoyls all . The better to convince them of their Idolatry , the Prophet here instanceth in three of their chief Idols , Moloch , Chiun , and The Host of Heaven . 1 The Prophet instanceth in these Heathen Idols to shame Israel . 2 Here are the setters up of these Idols , and those are , these wicked men themselves , which yee made to your selves . 3 Here is their love and affection to those Idols , they bare them , and carried their Images about with them . This is , Locus difficilis & valde perplexus ( say Interpreters ) it is a difficult , knotty , perplexed Text , I never yet met with its fellow , Quot verba , tot mysteria , it hath more mysteries , and various interpretations than words . I shall endeavour to clear up all . 1 Q. The first Quere is , What is meant by Moloch here ? A. Under this grand Idol are Synecdochically comprehended the rest of their Idols . This Moloch was an old abominable Idol , which the Ammonites , and other Heathens worshiped . Hence it is oft called , the abomination of the Ammonites , 1 King. 11.7 . & 2 King. 23.13 . in other places it is called Molech , Levit. 18.21 . and Milcom , 1 King. 11.5 , 33. Zeph. 1.5 . and by Amos and St. Stephen it is called Moloch , Acts 7.43 . they both upbraid the Iewes for worshipping this abominable Idol , and that in the Wilderness , where the Lord shewed them so many signal Miracles and Mercies ; there they began to practise this foul Idolatry . The Ammonites had many gods , but one among the rest was their Patron , and tutelar god , which they called their King , Ier. 49.1 , 3. Amos 1.15 . ( as they did this Moloch ) but the Holy Ghost calls it an abomination , for that which is highly esteemed in the sight of men , is an abomination in the sight of God. This Idol not only Ammon , but Israel trusted in as their Guide , and Leader in their travels ; which shewes their horrid ingratitude in casting off God , who had been so long their Protector and their King , and now to chuse an Idol , and a Moloch for their God and Guide , and therefore it is emphatically called yours , Your Moloch , which you chose for your God and King. To this Idol the Israelites most inhumanely , and barbarously offered their Sons and Daughters in Sacrifice , Levit. 18.21 . & 20.2 . 2 King. 23.10 . What this Idol should be , is hard to determine . 1. Some say , it was an hollow Idol shaped like a man. 2. Others make it an hollow Image made of Brass , having the face of a Bullock , and hands spread abroad like a man , that openeth his hands to receive somewhat . There were seven Chappels built for it , before which the Image was set , who so offered a Fowl or Dove , went into the first Chappel ; if he brought a Lamb , he went into the second ; if a Ram , into the third ; if a Calf , into the fourth ; if a Bullock , into the fifth ; if an Oxe , into the sixt ; and if he offered his Son , into the seventh , and he kissed Moloch ; as the Sacrificers in Hosea kissed the Calves , Hos. 13.2 . The Son was set before Moloch , the Image having fire put under it was made burning hot , then the Priest taking the Child , put him into Molochs burning armes , and to the end that the father might not hear the cry of the Child , they did beat upon Tabers , whence the place was called Tophet , of Toph , which is a Taber . 3 Others conceive that it was the star of their god , probably Saturn , the highest of the Planets , to whom the Phaenicians sacrificed their Children , saith Tertullian . 4 Many think it was the same Idol which we call Baal , to whom they sacrificed their Sons and Daughters , Ier. 7.31 . & 19.5 . & 32.35 . 5 And most genuinely , it is conceived that this Moloch whom they worshipped was the Sun : which is King of Planets , and chief of Stars : the most operative of them all , and fullest of splendor ; which some did worship by the name of Beel-samen , Lord of Heaven ; for as the Moon is called Melachah , the Queen of Heaven , Ier. 7.18 . & 44.17 , 25. So the Sun is called Melech , the King of Heaven , whom the Persians worshipped as their God. And Chiun your Images . Their second Idol was Chiun , and here again Interpreters are divided , and though it be not much material to know what this Idol was ( the sin reproved being not in the name , but in the thing , which was an abominable Idol , however called ) yet 1. Some say this Chiun was the Idol Hercules , which in the Aegyptian Language was called Chon , but varied into another Language might easily make Chiun . St. Luke calls this supposed Deity , Remphan , Acts 7.43 . from Repha , which signifies a Gyant , and thereupon some have thought it was Hercules , who was wont to be pourtraied in a Gyant-like form . The Evangelist useth this name rather than Chiun . 1 Because he followed the Translation of the Seventy , who being appointed by Ptolomy King of Aegypt to translate the Bible , they use the Aegyptian name Remphan in their Greek Translation . 2 The name Remphan being better known to the Iewes in those dayes , ( who made great use of the Septuagint ) than that of Chiun , therefore the Evangelist mentions that rather than the other . 3 Others conceive that it might be Iove , or Mars , or Venus especially , which Planet they worshipped as their Guide and Leader in the Wilderness ; it being the Leader of the Morning , and fore-runner of the Sun , and is called Lucifer , which is said to be placed in the fore-head of Moloch , because it goeth before the Sun-rising . This Planet the Sarazens worship at this day . 3 But most genuinely it seems to be the Idol Saturn , which in the Arabick ▪ and Persick Language is called Chiun , and Amos speaking of that time more especially when Israel wandred in the Wilderness of Arabia , where they committed this foul Idolatry , calls the Heathen god after the Arabick Language , Chiun , or Chivan . Besides , the Aegyptians at this day call Saturn in their Language , Rephan , or Remphan , as Luke doth . You have born the Tabernacle of your Moloch . Or , you have erected a Tabernacle to him , as to your King. Some read it , you have born the Tabernacle of Siccuth your King , which they conceive to be the name of some Idol ; indeed Siccuth may serve to have some affinity with Succoth , a Goddess of the Babylonians , 2 King. 17.30 . But the Holy Ghost which is the best interpreter of it self , by St. Luke ( who following the Septuagint , which read it Succoth , not Siceuth ) renders it a Tabernacle , and so justifies our Translation . And Chiun your Images . Here we see the love and affection of these Idolaters to their Idols , they bear them , and carry them on their shoulders ( say some ) by way of pomp and honour , as Idolaters are wont to doe , Isa. 46.7 . the Prophet speaking there of an Idol , tells us , that he is born on mens shoulders to the place where he must stand , to be seen abroad . 2 Others conceive that the Images of this Idol-god were enshrined in some little portable Tabernacles ( as the Image of Diana had its shrines , little houses , or caskets to put it in , Acts ▪ 19.24 . ) which the people as many of them as were given to Idolatry , carried about with them among their stuffe . So Rachel stole her fathers gods , and brought them with her stuffe into Canaan , Gen. 31.34 . As good men by Prayer take in God for their companion with them in their journeys , Gen. 35.3 . Acts 21.5 , 6. so Idolaters carry about with them their Idols , Hosts , Crucifixes , &c. for religion and protection sake , as so many tutelar gods in their voyages and journies . 3 Here is the multitude of their Idols , set forth in the Plural number , and Chiun your Images , which imports the great number of them , and doubles their sin . 1. They make New-gods . 2. They make Images of those New-gods in honour of them , contrary to Gods express Command , Exod. 20.4 . Or Chiun your Images , that is ( say some ) your notable Image , the plural number for the singular ( as oft ) especially in names of dignity . Hence we may observe against the Papists , that the Scripture condemns not only Idols ( which themselves confess unlawful ) but also Images for religious Worship ; God will not be Worshipped by any visible Picture , and therefore the Prophet condemnes both Moloch and Chiun with their Images , yea the Evangelist condemnes the very Figures of those Idols which they make to themselves , Acts 7.43 . The star of your god . Or , the star which is your god , or rather the Images which you worship are like a Star , either like the Sun , or Saturn ; for their gods were nothing but Planets , or Stars which they worshipped , in , or by Images representing them , Acts 7.41 , 43. Figures which yee made to worship them ( saith St. Stephen ) even the Host of Heaven , as the Stars are oft called , Deut. 17.3 . Psal. 33.6 . Isa. 34.4 . & 45.12 . Ier. 33.22 . Dan. 4.35 . The Heathen Idolaters were great worshippers of the Host of Heaven , and this peece of Idolatry the Iewes had learnt from them , Ier. 8.2 . and with this St. Stephen chargeth them , Acts 7.42 . that they worshipped the Host of Heaven , i. e. Sun , Moon , and Stars , as it is written in the Book of the Prophets , viz. of the lesser Prophets , ( of which Amos is one , out of which this text is quoted ) all the twelve being bound together in one Book , lest they should be scattered , or lost , by reason of their smallness . Many of the Iews conceited that all the Stars were Gods , and that there was some Deity in them , and therefore they worshipped them , as appears 2 King. 23.11 . Ier. 7.18 . & 8.2 . & 19.13 . & 44.17 , 19 , 25. Zeph. 1.5 . With the like Sin the Prophet here chargeth them , viz. with Idolizing the star of their god , or the star your gods . Hee speaks it sarcastically and tauntingly , q. d. see what goodly gods yee have gotten , these are thy gods O Israel ; Stars and Planets , Idols and Images ; you have forsaken the living God for dead ones , and so have changed your glory into shame ; and have left the God that protected you , for Idols that cannot protect themselves . Which yee have made to your selves . All these feigned Deities with their Images are your owne inventions , and figments of your owne brain , I never commanded any such kind of worship from you . Hence Idols are called the work of mens owne hands , Psal. 115.4 . and the Lord threatens such as worshipped the work of their own hands , because they provoked him to anger thereby , Ier. 2.16 . & 25.6 . & 44.8 . Acts 7.41 . to shew the vanity and nothingness that is in Idols , and the folly of Idolaters in worshipping such things as themselves had made , they are oft called , The work of mens owne hands , and their owne inventions ; with which they please themselves , though they displease God. Q. But whom doth the Prophet charge here with all this gross Idolatry , whether the Ancestors , or the Posterity ? A. Both. 1. Hee begins with their fore-fathers in the Wilderness , and the better to humble them who so much boasted of their fore-fathers , he labours to convince them of their gross Idolatry , and shewes how early they began to practise this Sin , when they worshipped the Golden Calf , and Moloch , as appears by the prohibitions against the worshipping of it , Levit. 18.21 . & 20.2 . 2 He chargeth the Posterity , and brings down this Idolatry along to their times , shewing how they had justified their ancestors in their Idolatry , by worshipping the Calves at Dan and Bethel , and following Baal , yea and worshipping the Host of Heaven , 1 King. 11.5 . & 2 King. 23.5.11 . Ezek. 8.16 . Zeph. 1.5 . The summe of all is this . It is true , O yee children of Israel , that your Progenitors made a great shew of serving and honouring me , carrying my Tabernacle about with them , in the Wilderness , pretending that it was their glory to have me present amongst them ; when indeed their hearts were set upon their Idols , and false Deities , as Moloch , and Chiun , the Sun , the Moon , the Starres , and all the Host of Heaven , as appears by the multitude of those Images , and representations of their Idol-gods which they carried about with them to Worship them ; and you their Posterity have trod in the sinful steps of your fore-fathers , and have out-gone them in Idolatry ; therefore I will now banish you to the remotest parts of Assyria , even beyond Babylon . OBSERVATIONS . 1 Naturally we are exceeding prone to Idolatry . This is clear from the example of these Israelites , to whom the Lord so oft appeared , Exod. 19. & 33 , &c. both in ways of Judgement , and of Mercy . To them the Law was given , and to them were committed the Oracles of God , Psal. 147.19 , 20. Rom. 3.2 . & 9.4 , 5. and yet how frequently and fearfully did they and their Fathers fall into this sin ; and this was not only the temper of these Iewes , but of us Gentiles also , we are easily seduced , and lead away with dumb Idols , 1 Cor. 12.2 . 2 When men know God , yet walk not up to their light , but wilfully sin against it , then God gives them up to a reprobate sense , so that they worship Stocks and Stones , Starres , and Images , as these did here , Acts 7.42 . Thus it was with the Gentiles , Rom. 1.24 , 25 , 26 , &c. Those that will not beleeve and obey the Truth , God will give them up to strong delusions to beleeve lyes , 2 Thes. 2.10 , 11. false Prophets shall arise and cry down Ordinances , and you shall beleeve them ; they shall cry up Superstition , Idolatry , Libertinism , &c. and you shall follow them . This is a sad Judgement , yet usually God thus punisheth Sin with Sin , as blindness with blindness , ignorance with greater ignorance , and idolatry with grosser idolatry ; when men begin to fall from God , they fall to worship Calves , Starres , Stocks , and Images . They never rest till they come to destruction . As all Sin , so especially this of Idolatry is very prolifical . The Cloud that at first is like a mans hand , will suddenly overspread the whole Heavens . The little Wheel sets the great one a going . A little Defeat at first may become a total Rout at last , Per scelera ad scelus , one sin usually makes way for another . Sin and error is endless , wicked men ( when the Devil drives ) know not where , nor when they shall stop or stay , Prov. 23. ult . Hos. 10.1 . & 13.2 . Ier. 9.3 , 5. Sin hath no foundation , but runs on and multiplies in infinitum . Ahaz that at first burnt Incense to Idols , at last burnt his children to them , 2 Chron. 28.3 . as these Jews did theirs to Moloch . It concerns us then to keep close to the Rule , for if wee swarve never so little from that , we shall suddenly run our selves into a Labyrinth of Superstition , sin and error . 3. Fore-fathers must not be followed in sin . These Israelites forsook the Rule to follow their Fore-fathers in their Idolatry , and now they perish with them . But of this before . 4. Idolaters are deeply in love with their Idols ; They hug them , they carry them , they kiss them , Hos. 13.2 . In Ier. 8.2 . we have five expressions to set forth the strong affections which Idolaters bear to their Idols . They love , serve , seek , worship , and walk after them , as if they could never do enough for them . They had as lieve part with their lives , as part with them , Iudg. 18.24 . Yee have taken away my gods ( saith Micah ) and what have I more ? q. d. you have even taken all , since you have taken away mine Idols , which are so near and dear to mee . They are married to them , no wonder then if they love them , Hos. 4.17 . Besides , they are gods of their own making , Exod. 32.1 . and 't is natural to every one to love its own workmanship . 5. Idolatry besots men . It makes men worship Posts and Pictures , Stars and Planets , Dogs and Cats , Onyons and Leeks , any thing save God. As those that are given up to corporal uncleanness , care not with whom they commit it : So 't is in spiritual Whoredome . Affection blindes the judgement , and besots men . Idolatry is a bewitching , flesh-pleasing-sin , which steals away the heart , and therefore is compared to fornication , Ezek. 23.2 . to 18. which infatuates and steals away mens hearts . The Whore of Babylon hath all alluring Ceremonies , Altars , Images , Gorgeous Vestments , Musick , &c. with many other inchantments to seduce men , Rev. 17. 1 , 2 , 4. Hence we read of the delectable things of Idolaters , Isa. 44.9 . The sight of the Sun , Moon , Stars , and all the host of Heaven , should have convinced them of the Majesty and Glory of their Creator , and have induced them to worship him , but they being besotted and blinded by sin and Satan , worshipped the creature instead of God , and serve those which were made for their service . Besides , what man that is well in his wits will trust in such gods for safety , as cannot save themselves from fire and spoil ? All their Idols , the Calves and all , Hos. 10.5 , 6. were carried away by the Conquering Assyrian , according to the custome of Conquerers , which was to carry away the gods of the Conquered Nations , Ier. 43.12 . 6. God hath many Hosts and Armies at command . Hee hath the Host of Heaven , 1. Angels , 1 King. 22.19 . Luk. 2.13 . 2. Hee hath Sun , Moon and Stars , even the Stars in their kinde shall fight against Sisera , Judg. 5.20 . These Stephen calls the Host of Heaven . 3. All creatures are his Hosts and Armies , ready to execute what ever he commands , Iob 25.3 . Amos 9.6 . Fear therefore to offend this Lord of Hosts . But of this before . 7. To worship the Host of Heaven is a great sin . Hence the Lord upbraids these Israelites both fathers and children with this sin , and threatens to send them into captivity for it . This the Lord oft forbade them , Deut. 4.19 . and blames them for it , 2 King. 17.16 . 2 Chron. 33.3 , 5. Ier. 8.2 , 3. & 19.13 . & 44.17 . Ezek. 8.16 . and commands that he should dye that did it , Deut. 17.3 , 4 , 5. Iob calls this kinde of Idolatry a denying of God , and a sin to be punisht by the Judges , Iob 31.26 , 27 , 28. How much greater is their sin which worship gods of their own making , gods of Wood and Stone , Crosses , Crucifixes , Images , &c. Idols which their own heads invented , and their own hands have made , yea that with five words of consecration can create their Creator , and then worship the works of their own hands . How great this Idolatry is , Costerus the Jesuite shall tell you , if ( saith hee ) Christ be not really and corporally present in the Eucharist , then are the Catholicks the grossest Idolaters in the world . 8. Will-worship is displeasing unto God. When men make Gods to themselves , they make Rods for themselves . God will rid his hands of such , and send them beyond Damascus , yea beyond Babylon , there they shall live in misery and slavery , serving sin and Satan in the want of all things , who would not serve God with joy and gladness of heart in the abundance of all things . The Israelites of old made a golden Calf , and worshipped the works of their own hands , but it cost many of them their lives , Exod. 32.27 . 'T is a good Rule , De Deo , nil sine Deo , In Gods worship we must do nothing without the warrant of his Word , Deut. 12. ult . Mat. 28.20 . all must be done according to the Pattern , even to a Pin , Exod. 27.19 . hence 't is said nine times in one chapter , That all was done as the Lord commanded Moses , Exod. 39.1 , 5 , 7 , 21 , 26 , 29 , 32 , 42 , 43. VERSE 27. Therefore I will cause you to go into Captivity beyond Damascus , saith the Lord , whose Name is the God of Hosts . WEE have all along seen Israels sin , wee are now come to their suffering . I will cause you to go into Captivity . The Lord had freely given them the holy Land for their Inheritance , to the end that they might serve him with gladness of heart , in the abundance of all things ; but since they had defiled that good Land with their abominations , the Lord resolved to rid the Land of them , and to send them into captivity beyond Damascus , which was fulfilled when Salmaneser took Samaria , and subdued the Kingdome of Israel to himself , 2 King. 17.6 , &c. q. d. Since your Fore-fathers were bad , and you are worse , treading in their Idolatrous steps , and out-going them in sin ; therefore I will bring upon you the judgements threatned , driving you out of your own Land , and despersing you in forein Countries . In the words we have 1. A judgement threatned , and that is banishment and captivity . I will cause you to go into captivity . 2. Here is the extent of this captivity , 't is beyond Damascus , saith Amos , beyond Babylon , saith Stephen . 3 Here is the meritorious and procuring cause of this suffering , and that is their sin , implied in the Illative particle Therefore , you have been Idolatrous , superstitious , hypocritical , &c. therefore you shall go into captivity . 4. Here is the confirmation of this commination ; 't is not I , but the Lord , whose name is the God of Hosts , that hath said it , and he both can and will do it , unless by timely repentance ye prevent it . I will cause you to go into Captivity beyond Damascus . q. d. I will send you packing farther than the people of Damascus , for the Syrians of Damascus were carried captives but to Kir , 2 King. 16.9 . but you shall be carried captives far beyond them , even to Persia , and the Region of the Caspians , Ezra 8.17 . 2. And more genuinely , whereas they looked on Damascus , ( the Metropolis of Syria , a City of praise , i. e. a renowned , goodly , wealthy , strong City , Isa. 7.8 . & 8.4 . Ier. 49.25 . ) as an impregnable fortress , and frontier defence for all their Country , and they might think to get shelter there , the King thereof being their confederate ; the Prophet tells them that Damascus should not save them , for they should be carried captives beyond Damascus , even into the farthest and remotest parts of Assyria , beyond Babylon . Quest. But how shall we reconcile Amos and Stephen ? Amos saith they shall go beyond Damascus , but Stephen saies they shall go further , even beyond Babylon , Act. 7.43 . Ans. 1. Some conceive it might be some mistake of the Scribe , beyond Babylon , for beyond Damascus , but there is no ground for such a conceit . 2. The Answer is easie , the difference is onely verbal , not material , in words , but not in sense . What the Prophet spake somewhat darkly , Stephen declares more clearly , according to the truth of the history , and the verity of what was done ; and 't is a known Rule , that the Penmen of the New Testament do give the sense , though not the very words of the Prophets which they quote ; when they cite places , they do not translate , but explain and expound them rather ; Luke writing in Greek , followeth the Greek Version which then was so common amongst them . 3. Peradventure the Prophet might mention Damascus , that he might not add affliction to the afflicted , and utterly dismay them ; had he told them they should go beyond Babylon , the very thoughts of their banishment into such a forein Land , so far distant from their native Country would have broken their hearts ; and therefore he conceals what St. Stephen utters , Ye shall go beyond Babylon , and so they did , for they were dispersed into Persia , Media , and Assyria . This was fulfilled in part by Salmaneser King of Assyria , 2 King. 17.6 . but fully by Esar-haddon , 2 King. 17.23 , 24. OBSERVATIONS . 1. Idolatry is a Land-destroying sin . This great sin brings with it great destruction . This cast Israel here out of all , 2 King. 17.22 , 23. This is a Covenant-breaking , and a God-provoking sin , what ever sin hee bears with , hee cannot , hee will not bear with this . As I have elsewhere shewed before . And did the Lord punish Israel for this sin , and shall England think to escape ? No , no , parity of sin , will bring parity in punishment . How are we infatuated , and given up to strong delusions to beleeve lyes ? The lyes of Popery , Arminianism , Socinianism , Anabaptism , Quakerism , &c. Yea have wee not Judicial Astrologers , ( Satans familiars ) who sacrifice to Moloch and Chiun , and all the host of Heaven ; that make the stars their Gods and Guides ; by them they can calculate mens nativities , help men to their stollen goods , cast figures , yea fore-tell ( if you 'l beleeve them ) famine , sword , pestilence , peace , plenty , and what not ? what is this but to draw mens hearts from confiding in God , to trust in lying vanities ? and shall not the Lord visit for these things ? and doth not his wrath burn against us for that wee have Sorcerers like the Philistims . Isa. 2.6 . The good Lord quicken the hearts , and strengthen the hands of our Magistrates against all the workers of iniquity , before Gods wrath break forth upon us , and it be too late . The end of the Fifth Chapter . AN EXPOSITION , WITH Practical OBSERVATIONS UPON The Sixth Chapter of Amos. VERSE I. Woe to them that are at ease in Sion , and trust in the Mountain of Samaria ; which are named chief of the Nations , to whom the house of Israel came . IN this Chapter the blunt Prophet raiseth his stile , grows Rhetorical , and is very eloquent ; ( as St. Austin from this very Chapter hath long since observed ) not with a fantastick , frothy , affected eloquence ; but with a grave and decent elegancy of speech , suitable to the dignity of the matter which hee treats of . Hee that makes the dumb to speak , and out of the mouth of babes and sucklings hath ordained strength to confound his enemies ; can by his Word and Spirit make a stammering Moses , a rustical Amos , and silly fisher-men , fluent of speech . No matter what the Instrument is , if God be but the Teacher . In this Chapter is contained the Sum of Amos his fifth Sermon , where we have sin and sorrow , security and misery attending each other . 1 Here is a reprehension of Iudah and Israel , for their carnal security , & sensuality . V. 1. to 6th . 2 For their stupidity and sottishness , in taking no warning by the example of their rich and populous neighbour Cities , which God had destroyed for their sins . Vers. 2. 3 For their contempt of Gods Threatnings , which brought forth oppression and tyranny . Vers. 3. 4 For Pride , Luxury , and Riot , especially in their Rulers and rich men . Vers. 4 , 5 , 6. 5 For Inhumanity , want of sympathy , and brotherly compassion towards such as were in distress . Though the whole Land was depopulated , and all the open Country was exposed to the fury of the merciless enemy , yet because their fenced Cities ( whereof Ierusalem and Samaria were the chief ) were at present free , they lived at ease , and never regarded the miseries of others . Vers. 6. 6 There was amongst them , perverseness , obstinacy , and rebellion . Vers. 12. 7 Perverting of Justice . Vers. 12. 8 Carnal confidence , and gloriation in that which could not help them . Vers. 13. The Lord had born long with these their great provocations , and used all means to amend them , but all in vain , and therefore now follows their woe and punishment . As first Captivity , banishment and deportation out of their own Land. Vers. 7. 2 Detestation of them and their priviledges . Vers. 8. 3 Desolation and destruction of their Cities , by the Sword , confirmed by Gods Oath . Vers. 8. 4 Desperation , and sinking under their carnal confidences . They should be so terrified , that they should not once dare to make mention of the name of the Lord. Ve●s . 10. 5 The Pestilence should rage so terribly , that if a numerous family be reduced to ten , those ten shall dye , and for want of others , a mans Uncle shall bury him . Vers. 9 , 10. 6 An Epidemical and general destruction of rich and poor , Palaces and Cottages , none shall escape , but as all had sinned , so all should now be punisht for their sins , from one end of the Land to the other . A forein enemy like a violent flood should over-run the whole land from North to South , and from one side to the other . Woe to them that are at ease in Sion . In this first Verse , the Prophet thunders against the secure , and sensual Inhabitants of Iudah and Israel and especially against the great ones , Qui ut divitiis , sic vitiis primi fuere ; as they abounded in wealth , so in wickedness also ; who gave themselves to Pastimes , and Merriment , in despight of the Prophets threatnings , and that in a time when Gods Judgements were round about them . Though Amos were primarily sent to Israel , yet Iudah being partaker with them in Sin , he all along in this Chapter joyns them together in reproof . In the words we have , 1. A Iudgement denounced , included in the Particle , H●i , Woe , which is used three waies in Scripture . 1 By way of Commiseration , when we are grieved at the calamities which we see are coming upon a people , Ier. 6.4 . & 13. ult . Micah 7.1 . 2 By way of Imprecation , when we pray for the destruction of the incurable enemies of Gods Church , Psalm 40.14 , 15. 3 There is a woe of Prediction , and denu●tiation , which is the Woe here meant , where the Prophet fore-tells , and denounceth Judgements temporal and eternal , against this obstinate and back-sliding people . Hee threatens them with a Woe of Captivity , and general desolation here , which was but a fore-runner of their eternal destruction hereafter . And this woe of denouncing miseries against an impenitent People , is very frequent in Scripture ; as Isa. 3.11 . & 5.11 , 18. Ezek . 16.23 . Mat. 11.21 . & 23.23 , 25. Luke 6.24 . The Prophet had oft fore-told them of evils approaching , but they were no whit awakened thereby , but Princes , and people still lay secure , and sung a requiem to themselves ; putting the evil day farre from them ; therefore the Prophet falls to denouncing Woes against them , the better to awaken them out of their deep sleep , and security . The Woe prefixt in the front of this Verse , is to bee understood in the rest of the Verses , as vers . 3. Woe to them that put the evil day farre from them . Woe to them that lye upon beds of Ivory , &c. vers . 4. Woe to them that chant to the sound of the Viol , vers . 5. Woe to them that drink Wine in bowls , ver . 6. 2 Here are the Persons against whom this Judgement is denounced , and those are , 1 Secure wealthy sinners , who lived quietly , and carelesly , at ease , in pomp and pleasure , without any fear of Gods judgements , or any sense of his displeasure . This more especially concerned the great ones of those times , who took no notice of Gods hand on their inferiours ; though the Regions round about lay wast , yet they lay snorting , and secure , in their fenced Cities , making their guts their God , and sleighted all his threatnings ; they were full themselves , and they little regarded who else wanted . 2 He thunders against Carnal confident-ones , who trusted in the Mountaine of Samaria ; that is , they trusted in the strength and riches of Samaria , their chief City , as if it were invincible ; and by reason of its situation impregnable . They trusted not in God , but in their wealth and walls . 3 Ungrateful men ; God had made them the Head of the Nations , and brought them into Canaan , a Land flowing with Milk and Honey ; and by his owne Almighty Power he planted them there , and drove out the Canaanites before them , ( Psal. 44.3 . & 78.55 . ) but they forgot the God of their Mercies , and fell to Luxury and Riot . He made them the chiefest , most famous , and renowned of all the Nations , he had separated those twelve Tribes from all the rest of the World , to be his owne peculiar people ( Exod. 19.5 . Ier 2.3 . ) they were to him as the flower and first fruits of the Nations , whom he prized and preferred before them all . To whom the House of Israel came . This is another Priviledge ; these two Cities , Ierusalem , and Samaria were the chief Seats , and residence of their Kings , and therefore here was a great confluence of people , both for Civil and Ecclesiastical affairs , Iudah and Benjamin went to Ierusalem , and the ten Tribes to Samaria , 3 Here are the Places where those Sinners dwelt , and that is in Ierusalem , of which Mount Sion was an eminent part , and therefore is oft put for Ierusalem it self ( à parte praestantiori fit denominatio ) this was the Metropolis of Iudah , as Samaria was of the Ten Tribes ▪ Samaria is principally threatned , yet because the other two Tribes were their brethren in sin , therefore he threatens them with parity of punishment . The inhabitants of these two chief Cities were more secure and sensual in the midst of Gods Judgements than other parts of the Land , and therefore the Prophet deals more sharply and roundly with them , and by a Prolepsis prevents a cavil , whereas they might object , that they were the chief of the Nations , and all the people resorted to their Cities for Justice , and for the Worship of God , and therefore they concluded , that God would not destroy them , Yea , therefore saith the Prophet , God will destroy you , because you sin against such Mercies and Priviledges . OBSERVATIONS . 1 The Scripture is full of Divine Rhetorick and Eloquence . Carnal-worldly-wise-men look upon the Bible ( as St. Austin did before his conversion ) as a book of a low , incompt , unlearned stile . This very sixth of Amos will in part confute such . The Prophecie of Esay abounds with such a fluent , divine , grave , and lofty stile , that all the eloquence of Cicero , and all the flowers of Demosthenes , with the rest of those admired Heathens , is but as Chaff to Wheat , and Dross to refined Gold. Hence the Scripture is compared to a pleasant Garden bedeckt with Flowers , and a rich Garment beset with Pearls ; when the depth of learning that there lyes hid is uncovered , then the glory of the Word doth affect us , and leaves a deep impression of its excellency upon our spirits . VVee should not therefore barely read the VVord , but search the Scriptures , and dig those Mines , that wee may the better finde out the Golden Oare , Iohn 5.39 . VVee should also bless God , who hath given such variety of gifts unto men , for the good of his Church . Some are Eloquent Orators , Isa. 3.3 . Others are Acute Disputants , and mighty in convincing , as Apollos , Act. 18.24 , 28. Some are milde and gentle , as Barnabas , others more fierce and fervent , as Peter and Paul. Some excel in Prose , others in Poetry , as David , who is stiled , the sweet singer of Israel , many spiritual songs are scattered up and down the Scripture , but none excelled in that gift , like David , who was more especially inspired by the Holy Ghost , and singularly qualified for that purpose All these hath God gifted for the good of his Church , 1 Cor. 3.22 . Observ. 2. Those that are highest in Priviledges may bee nearest to miseries . Woe to Sion first , and then to Samaria ; So Rom. 2.9 . Wrath falls upon the Iew first , and then upon the Gentile . To be secure in other places was sinful , but to be dead and carelesse in Ierusalem the City of the Living God , where his Temple and Worship was , this doubled their sin , and therefore the Prophet Emphatically sets a Woe upon their heads . Woe to them that are at ease in Sion . 3. Gods Ministers must denounce Woes against the wicked . As they must proclaim promises to the penitent , so they must denounce judgements against the obstinate . They must make a difference , to some they must shew lenity , and to others severity , Iude 22 , 23. What dreadful woes do all the Prophets denounce against impenitent sinners . Christ , who was love it self , and in whom there was no gall , nor guile , yet how many dreadful woes did he denounce against the hypocritical Pharisees , even eight woes together , Mat. 23.13 , 14 , 15 , 16 , 23 , 25 , 27 , 29. If men will be so bold as to proclaim their wickednesse , Ministers must be so bold , as to proclaim their woes . 4. Woe and sorrow is the portion of secure sinners . Both Legal woes , and Evangelical woes ; temporal , spiritual , and eternal woes . The Law cryes , Woe to such sinners , and so doth the Gospel ; but Gospel-woes are the sadder of the two ; for if the Law say , woe to us , yet the Gospel may say mercy to us ; but if the Gospel say , woe to us , where shall we finde mercy ? 'T is true , sinners may laugh and be merry in the acting of sin , but woe and weeping is in the conclusion , Luk. 6.25 . The end is death , Rom. 6.21 . As all the promises of Grace and Mercy hang over the heads of the godly , and drop blessings upon them which way soever they go ; so clouds of wrath hang over the heads of the wicked , dropping judgements upon them even in their highest prosperity , when they think themselves most free from misery . The mirth of every secure sinner that goes singing to hell , is no better than madnesse ; for where security goes before , destruction ever follows ; When men cry Peace , Peace , then comes sudden and swift destruction , Luk. 12.19 , 20. 1 Thes. 5.3 . Secure Laish became a booty to its enemies , Iudg. 18.27 . Carelesse Ethiopians shall be made afraid , Ezek. 30.9 . And carelesse Daughters shall be troubled , Isa. 32.9 , 10 , 11. God is much displeased with a people , when the fire of his wrath shall beset them round about , and yet they remain unhumbled and insensible , Isa. 22.12 , 13. and 42. ult . 5. God usually fore-warns us of woe , before hee sends woe . Hee first cuts men down with the sword of his mouth , before he cuts them off with the sword of his hand . Hee delights not to take sinners at an advantage , but loves to exercise his patience towards them , that they might repent , as wee see in both the destructions of Ierusalem , the one by the Caldeans , which was fore-told by the Prophets , and the other by the Romans , which was fore-told by Christ. But of this at large elsewhere . 6. Carnal Confidence ruines a Land. When men forsake God , and trust in men and mountains , in Kings and Kingdomes , in Guards and Garrisons , both they and their creature-confidences shall perish ; for , as there is no policy , so there is no power or fortifications that can defend us against God , Prov. 21.30 , 31. Use means wee may , but we must not Idolize them ; prepare armies , and strong-holds , but not trust in them . They are branded that trust in Riches , Psal. 52.7 , 9. and cursed that trust in men , Jer. 17.5 , 6. 7. Ingratitude is a God-provoking , and a Land-destroying sin . God had made this people the head of the Nations , and chose them for himself from amongst the Nations , but they fought against God with his own blessings , and as they were increased , so they sinned against him , abusing the good Land which hee had given them , to Idolatry , riot , and excess , till at last the Land spewed them out . VERSE 2. Pass yee on to Calneh , and see , and from thence go to Hemath the great ; then go down to Gath of the Philistims , bee they better than these Kingdomes ? or their borders greater than your borders ? THE Prophet goes on to awaken Israel and Iudah out of their security , and to drive them from their carnal confidence in their Mountains , Ammunition , and fortified Cities ; to this end hee sets before them Gods Judgements on the Assyrians , Caldeans , and Philistims , those Idolatrous and Heathenish Nations , whose bounds were larger , and their Cities stronger than theirs . Hee instanceth in three , Calneh , Hamath , and Gath. 1. Calneh , this was an ancient , wealthy , great City ; built by Nimrod after the Flood , in the Territories of Babylon , Gen. 10.10 . It was afterwards inlarged by the Parthians , and called Ctesiphon , and was made the Metropolis of the Kingdome . 2. Hamath , called here the great and mighty City to distinguish it from a City of that name in the Land of Israel , Iosh. 19.32 , 35. It lay on the North side of Israel , and was a boundary of the promised Land , Numb . 13.21 . & 34.8 . Zach. 9.2 . 'T was built by Antiochus , and thereupon called Antiochia , and was the Metropolis of Syria . 'T was destroyed by the Assyrian for all its power and greatness , Isa. 10.9 . 3. Gath , a strong City of the Philistims , well known to Israel for its enmity against them , 2 Sam. 1.20 . 'T was at last taken , its walls were broken down , and it made tributary to others , 2 Chron. 26.6 . These bordering famous Cities were well known to them , and therefore the Lord instanceth in them , though under them synecdochically other flourishing Cities which were made a desolation , may also bee included . Hee bids them See , and diligently consider the downfall of those places , that their falls might make them fear , and flye from security , oppression , and carnal-confidence , lest they bee ruined as these were , and they bee made an example unto others since they will not bee warned by others . Bee they better than these Kingdomes , or the borders of their Land greater than your borders ? These words admit of some difficulty . Some make the Interrogation a Negation , q. d. Are these Nations better than yours ? in no wise , for do but compare your Kingdome of Iudah and Israel with those Kingdomes , your Cities with their Cities , and your borders with theirs ; and it will easily appear , that none of those Nations are better than your Nation , for either they are Tributary to others , or ruined : God hath done more for you , than for them in many respects , the greater is your sin , and the sorer will your punishment bee , if you abuse so pleasant a Land , and such rich mercies to the dishonour of him that gave them . Thus they bring in the Lord upbraiding them for their ingratitude , that they had not rendred according to the mercies hee had shewed them . This sense is good , and many learned men go this way , and though it must bee acknowleded , that if wee look on Canaan , Israels Land with all its priviledges , it was the glory of all Lands , Ezek. 20.15 . yet other Nations might surpass it for strength , and greatness of Cities , for largeness of borders , and for amenity and fruitfulness of soil , as Babylon did . But with submission to better judgements , I conceive the Interrogation to bee here an Assertion , and the genuine sense of the place to bee this , That it was in vain for them to trust in their Mountains , Riches , and strong Cities , since other Nations with their Metropolies which were greater and stronger than theirs , were now decayed and ruined . That Almighty hand which brought them down , notwithstanding all their Ammunition and Fortifications , will also bring Israel down notwithstanding all their riches and strength . Behold therefore as in a glass , whither Luxury , Oppression , Security , and abuse of Mercies hath brought those Cities , and do you fear by their Examples . The summe of all is this , O yee Inhabitants of Jerusalem and Samaria , that glory in Mount Sion , and trust in the Mountain of Samaria ; Go and see what I have done to Calneh , Hemath and Gath , three potent , populous , famous Cities , seated in three different Kingdomes , viz. Babylon , Syria and Palestina ; consider how I have made them a desolation for their sins , and have brought their borders into a narrower compass , though they were larger and pleasanter than theirs , and were fortified both by Art and Nature : Bee warned therefore by their example , and go not on in your Idolatry , Luxury , Security , and Obstinacy , lest you also become a desolation like to them . OBSERVATIONS . 1. Wee should diligently observe , and carefully consider the Iudgements of God on others . We should not let a judgement passe that we see at home , or hear of abroad , without learning something of God from it . As wee should consider his mercies to make us love him , so we should consider his judgements to make us fear him . Hence 't is that God bids his people here , Go , Go , Go ; Go to Calneh , Go to Hemath , Go to Gath , and consider what I have done to them for their sins . Go not with your feet , but with your affections ; go not in body to view the ruines of those places , ( for that you may do and be never the better ) but in your Meditations go thither , and observe Gods hand upon them to awaken you . As a man may go to Heaven even whilst his body is on earth , yet by Meditation hee may ascend thither ; so by Meditation we may go to Germany , Savoy , Ireland , Poland , and see Gods Judgements there . Do not barely think of Gods Judgements , but ponder every circumstance , and rest not till you have suckt some benefit out of them , and got your heart affected with them . Wicked men never once think of God or his judgements , they forget him daies without number , and he is not in any of their thoughts , and as for his judgements they are far above out of his sight ; or if he sleightly think of them , that is all : But you must know that there are three Acts of the Soul , 1. Cogitation . 2. Meditation . 3. Consideration . Cogitation is a thought and away . Meditation is a dwelling longer upon an Object . But Consideration looks round about , and weighs all Circumstances of Judgements and Mercies , that they may take a deeper impression upon our hearts ; and this is that which the Lord so oft calls for ; Hee would have us consider our waies , to humble us , Hag. 1.5 , 7. His Iudgements to fear us , Iob 23.15 . His Mercies to allure us , 1 Sam. 12.24 . His Word , that wee may attain the practical knowledge of it , 2 Tim. 2.7 . This consideration fortifies the soul against sin , it layes before us the losse and hurt which attends upon sin , so that wee cannot rush into it with that boldnesse , as the wicked and inconsiderate do . Ier. 8.6 . 2. Gods Iudgements on others must awaken us . Their destruction must be our instruction . As Gods people here must go to Calneh , Hemath , and Gath , so he bids them go to Shiloh , and consider what hee did to that priviledged place , and be warned by their woes , Ier. 7.12 . 'T is a great favour when the Lord teacheth us our lessons on other mens books , and backs , making them examples unto us , when hee might have made us examples unto them . 3. Sin brings famous Cities to ruine . Wee see here three famous Cities with all their Territories made a desolation for their sins . Let men make walls as high as heaven , and ditches as deep as hell , yet if sin reign within , it will ruine all , Deut. 18.9 , 12. This brought the Kingdome of Israel into the hands of the Assyrians , 2 King. 17.7 . to 19. and Iudah into the hands of the Chaldeans . Sins , especially crying sins , do emasculate mens spirits , and weaken the hearts and hands of a people , so that they become an easie prey to a cruel adversary . VERSE 3. Yee that put far away the evil day , and cause the seat of violence to draw near . IN this Verse the Prophet goes on with his charge , especially against the Judges , Rulers , Counsellours , and those in Power and Authority in the Kingdome of Iudah and Israel . Hee chargeth them in this Verse with two sins , which were the effects and evidence of their security before mentioned , Verse 1. The first is the contempt of Gods Threatnings , God oft foretold them by his Prophets that Judgements were coming upon them , but they would not beleeve it , but put the evil day far from them ; Sleighting Gods Threatnings as if they had been but fables , and would never surprize them . Though they walk in wayes of wickednesse , adding sin to sin , and daily provoked the Lord to anger , yet they blest themselves in their evil wayes , promising themselves peace and prosperity for all that . They were setled upon their lees , and lived without any fear or thought of danger , giving themselves up to Idlenesse , Wantonnesse , Pride , Luxury , Violence , and all manner of Iniquity ; not once thinking of the destruction which was coming upon themselves , and the Kingdome . Yea they counted it a loathsome thing ( as the word in the Original signifies ) once to mention the evil day . They were so given up to mirth and jollity , that they would not once hear of sorrow . They thought themselves priviledged by having the Temple ▪ and Gods worship amongst them , against all storms and tempests . But the further they put away the evil day , the nearer it was to them ; and though they could have wished there had been no such day , yet their wishes were but vain ; for the Lord had decreed to bring a dismal day upon them , and it is not the counsels of men , but the counsels of the Lord that shal stand , and the thoughts of his heart unto all generations , Psal. 33.10 , 11. As they had their evil day of sinning , so God was determined to bring upon them an evil day of suffering . Q. But what was that evil day ? A. The evil day here meant , was more especially the day of their Captivity , when the Assyrian should come and carry away Israel , and the Babylonian should come and carry away Iudah out of their own Land into Captivity and banishment . This evil day the Prophet calls before , a day of darkness , and not of light , Amos 5.18 . 19 , 20. The words are read by some passively , thus , Yee are separated , and set apart by divine Justice for an evil day , even for a day of banishment and slaughter , q. d. Yee have long lived in sensuality and security , as if you had been far from an evil day , and yet you are marked out , and set apart for an evil day . All the evil dayes which you have hitherto escaped , do but lead you to an evil day from which there will bee no escaping . But the words are better read actively ( according to our Translation ) setting forth the danger that attends voluptuous and sensual men , whose belly is their God , who lye upon beds of Ivory , and sing to the sound of the Viol , yet put the evil day far away . Their work all the day long was to do evil , and yet they put the evil day far from them with abundance of scorn and contempt . And cause the seat of violence to draw near . Here is a second effect and fruit of their security , and that is Tyranny , and Injustice , Cruelty and Oppression . They cause the seat of Violence to draw near . This sin doth necessarily follow the former , for when men are hardened in sin and security , putting off the Threatnings of God , and driving away all fear of danger from themselves , such must needs grow outragious and cruel , terrifying others with their Violence , Oppression , Rapine , and Unrighteousnesse , Amos 3.10 . So much the word in the Original implies ; Iniquity acted by force , and violation of Justice . Quest. But what is meant by causing the Seat , or Throne of Violence to draw neer ? Answr . 1. Negatively ; it cannot be meant of the Assyrian , or any other enemies power that was coming neer ; Yee cause the seat of Violence to draw neer ; that is , ( say some ) by your sins yee cause the violent Assyrian and Babylonian to draw neer , and come against you to your own destruction . This is a Truth , but not from this Text. 2. Much lesse can it be meant of causing any false feasts or Sabbaths to draw neer ; as the Septuagint mistaking the Original ( as they do very often ) do render it , appropinquantes Sabbata mendacia , as if they had set up false Sabbaths , which God abhorred . But this is far from the scope of the Text. 3. Neither is it put Antithetically , by way of opposition to the former clause , q. d. O yee voluptuous and secure sinners , yee put the evil day far from you , and yet by your sins yee pull it upon you , persevering still in your oppression and cruelty ; you would fain put off the judgement from you , yet you will not remove your sins , which cause the Iudgement . But the meaning briefly is this . The Prophet chargeth them with their going on in their Luxury and Inhumanity , oppressing , and vexing the poor and needy , which had no helper . They were so hardned in their sin , that now nothing but unrighteousness , and violence reigned amongst them . They had turned the * Seat of Justice into the Seat of Injustice , and the Throne of Majesty into the throne of Iniquity , establishing mischief by a Law ( Psal. 94.20 . ) rushing violently into sin , as the Horse into the battle ; abusing their power to the abasing of their brethren . So much is implied by the Seat , and Throne of violence , as appears by the like expression , Revel . 2.13 . Christ commends the Church of Pergamus for her constancy to the truth , and that in a place where Satan had his throne , i. e. in a place where Heresie , Superstition , Idolatry , and all kind of wickedness prevailed , and bare sway without controul : for where sin reigns , there Sathan rules , and there he erects his throne . So these sensual and secure sinners , had set up a throne of violence , and a seat of iniquity , that is , they were come to the height of oppression , and cruelty , as being monsters , rather than men . OBSERVATIONS . Three Observations do Naturally flow from these words . 1 That God hath an evil day , to bring upon evil men . 2 That evil men put this evil day farre from them . 3 That when they do so , then they run into violence and outrage . 1 Of the first , That God hath an evil day , to bring upon evil men . As they have had their time of provoking him , with the evil of sin , so he will find a time to vexe them , with the evil of punishment . Such violent oppressors are the proper objects of Gods hatred , Psal. 11.5 . and though for a time they may escape trouble , yet they are not delivered from it ; all their preservations from evil , are but reservations to greater evils . The Lord hath many wayes to deliver the godly , but he hath no way to deliver the wicked , they having refused all wayes of his appointment for their owne deliverance , therefore as to them , he knoweth many wayes to reserve them to the Day of Judgement , to be punished , 2 Pet. 2.9 . When Beasts have been fatted in pleasant Pastures , then they are brought forth to the slaughter , Ier. 12.1 , 3. As God hath made all things for himself , so he hath destinated the wicked for wrath , Prov. 16.4 . 2 It is the property of wicked men , to put the evil day farre from them . They look upon Gods Judgements at a distance , not so much as once dreaming of them , till they light upon them . They cry , Peace , peace , when sudden and swift destruction is at hand . This is usual with wicked men , the god of this World hath blinded their eyes , and they wilfully put out their owne eyes , lest they should see that which would but trouble them , and hinder their carnal mirth . They cry , Let us eat and drink ( even when Judgements are ready to fall upon their heads ) and if wee must dye to morrow , let 's be merry before we dye . Isa. 22.13 . thus they are jeering , when they should be fearing ; they take no notice of Gods Judgements , they are farre above out of his sight , Psal. 10.5 . Let Noah warn the Old World one hundred and twenty years together , of an approaching Judgement , yet they knew nothing till the floud came , and swept them all away ; and as it was then , so saith our Saviour it will be at the end of the world , Mat. 24.37 , 38 , 39. 2 Pet. 3.3 , 4. This hastens wrath , when men cry , the dayes are prolonged , and because Judgements are deferred , therefore they will never come ; this makes the Lord come suddenly upon such sinners , Ezek. 12.22 , 27. Amos 9.10 . Sensuality and security close mens eyes , that they cannot see an evil day approaching , Luke 21.34 . it makes men feel trouble before they see it , and to be past hope before they had any fear of hurt . Wicked men , when they are in prosperity , they dream they shall so continue to eternity ; hence the Prophet brings them in , making Covenants with Death , and agreements with Hell , and compacts with all other troubles , that they should not come nigh them . Thus they foolishly conceit , and speak , Isa. 28.15 . If the over-flowing scourge pass thorow , yet it shall not come nigh us . Thus they make lyes their refuge , and under falshood doe they hide themselves . Notwithstanding all the Judgements threatned against them for their sins , yet they vainly promised themselves safety , and impunity , as if they had been at a fee with the Devil , and Hell , and thereupon call for Wine , and strong drink , pampering and flattering themselves in their sin , confidently concluding ( as if all the World , and Time it self were at their dispose ) that to morrow should be as this day , and much more abundant , q. d. Those sad Predictions of the Prophet will never come , but we shall scape as well for the future as we have done hitherto , yea better , and more happily , Isa. 56. ult . But let us be moved with fear as Noah was , Heb. 11.7 . and get into the Ark of Gods favour and protection , and then we may sweetly sing , The Lord is my light and my salvation , whom should I fear ? at famine and destruction in an holy security thou mayest laugh , for in six troubles the Lord will be with thee , and in the seventh he will not leave thee , Job 6.19 , 20 , 21 , 22. get an holy , prudential , providential fear , to prepare for troubles before they come , and then you will not be dismayed at them , when they doe come ; Darts fore-seen are dintless , Iob 3.25 . Psal. 46. & 112.6 , 7. Hab. 3.16 . Realize dangers as if they were present , that will help to awaken us ; but when men look upon Judgements at a great distance , and think it may be many years hence ere they come , or they may not come in their dayes , or they may not come at all ; this breeds security , and security breeds tyranny and oppression , for so it runs , They put the evil day farre away , and then cause the seat of violence to draw near . 3 Obs. Where carnal security , and Atheistical contempt of Gods Iudgements goeth before , there cruelty , violence , and all manner of wickedness follows . Where health , wealth , peace , and security goes before ; there pride , oppression , blasphemy , and cruelty usually follows , Psal. 73.4 , 5 , 6 , 7 , 8 , 9. & 94.4 , 5 , 6 , 7. especially when wickedness gets into the Throne , and sits on the seat of Judicature , having all power in its hand to oppress the poor , and vexe the needy , then it becomes exceeding tyrannical and cruel . VERSE 4. That lye upon Beds of Ivory , and stretch themselves upon their Couches , and eat the Lambs out of the flock , and the Calves out of the midst of the stall . THe Prophet goes on with his Charge against the Rulers of Iudah and Israel . In this verse hee chargeth them with a fourth Sin , which was an effect and evidence of their security , and that is Luxury and Sensuality ; they spent their time in eating , drinking , sleeping , in mirth and musick , without any sense or sorrow for the afflictions of Ioseph . Like Swinish Epicures , they minded nothing but their pleasures , stretching themselves on their Ivory-beds , eating the fattest of the flock , inventing variety of Musick and Melody , and new waies to increase their mirth ; drinking wine in deep carousing cups , and anointing their bodies with the principal and most precious oyntments which those times and places afforded . And that which highly aggravates their sin was this , that all this was done in a time of mourning , when Gods hand was upon the Regions round about them , and they should have humbled themselves in dust and ashes , and lay on the very ground for their great provocations ; yet then were they lying on beds of Ivory , and gave themselves up to all manner of pastimes and merriment . The Prophet therefore the better to awaken them , doth raise his stile , and in a most curious Rhetorical strain doth set before them their lust and luxury , their sin and misery . Quest. The question then will bee , whether this curious fare , costly beds , and other creature-delights be simply unlawful ? Ans. They are not per se , and in themselves simply unlawful . God allows great men to lye better , and fare better , and go finer than inferiour persons , provided they use them soberly , seasonably , and thankfully . The Lord hath given us all things richly to enjoy , 1 Tim. 6.17 . But then we must not abuse them to riot and excesse , especially in a time of mourning , for that is a God-provoking sin , Isa. 22.12 , 13 , 14. So that it is not the sober use , but the prophane abuse of the creature which displeaseth God ; use them we may , but not luxuriously and unseasonably . 'T was the sin of this people , that they were riotous in a time of mourning , and did indulge themselves in these sensual delights , even when the fire of Gods wrath was kindled against them , and the Prophets were denouncing the utter destruction both of King and Kingdome ; when they should have abated , rather than abounded , and have abridged themselves of their lawful liberties , ●eeing Gods hand on their Brethren round about them ; but they , like sottish Epicures , laid not to heart the afflictions of Ioseph , but like the rich glutton , they fared deliciously every day , not once thinking of the misery of poor Lazarus , Luke 16. So that here wee have , 1. The Sin reproved , and that is , Luxury . 2. The kinds or specification of this Luxury , and that is fourfold , They exceeded 1 In Eating , Verse 4. 2 In Musick , Vers. 5. 3 In Drinking , Vers. 6. 4 In Costly Oyntments , Vers. 6. They lye upon beds of Ivory . Ordinary beds content not these effeminate ones , they must have costly , curious beds made of the finest Ivory , filled with the softest feathers , and no doubt but they were adorned with gold and silver , as others had been before them , Hos. 1.6 . They were so proud , that even their beds , which should have minded them of their graves , proclaimed their pomp and vanity . They lye upon Ivory bed-steeds ; or as the words are in the fountain , they lye upon Bed●steeds of the Tooth , viz. such as were made of the Elephants Tooth , which we call Ivory . Not that the Bed-steeds were wholly made of Ivory , but some principal parts of them were adorned with this rarity , which came from India , and remote parts , Ezek. 27.15 . They were not lecti eburnei , but eburati , not totally made , but checkered or covered with Ivory ; for herewith stately things were wont to be garnished because of its whitenesse and dearnesse , for what is far fetched , and dear bought , delights the wantons of the world . In those Eastern parts they delighted much in Ivory ; hence in Scripture wee read of Ivory-houses , 2 Kings 22.39 . Amos 3.15 . Ivory-Palaces , Psal. 45.9 . Ivory-Thrones , 2 Chron. 9.17 . Ivory-benches , Ezek. 27.6 . Ivory-Towers , Cant. 7.4 . Ivory-Vessels , Rev. 18.12 . and Ivory-beds , as in the Text. On these they lay sleeping , having little else to do . They were not lecti discubitarii , beds to lye and eat on , ( as the custome then was ) but lecti lascivi , soft beds on which they lay sleeping , and stretching themselves idly and lasciviously , for so it follows , They stretch themselves upon their Couches . When they should be serving God in their places and callings , they in a lazy , luskish , lustful manner , lye yawning and stretching their pampered carkasses upon their Couches . Some read the words thus , They are luxurious upon their Couches , that is , they stretch themselves luxuriously and lasciviously upon their beds , vers . 7. the word is used , Ezek. 17.6 . for a luxuriant Vine . The sense is the same . They eat the Lambs out of the Flock , and the Calves out of the midst of the Stall . Sins seldome go single ; before they lay daintily , and now they feed daintily ; ordinary fare will not down with them , they must have the fattest and finest that can be pickt out of the flock , and most fa●ning fold . They chuse the fattest out of the places where they were kept to be fatned , be it field or fold . Great beasts are fed in Pastures , but Calves are fed in Stalls , where they are fed with their Damms milk quietly and obscurely , which helps concoction , and fattens them sooner . Thus they gave themselves up to ease and delicacy , pampering themselves with the finest fare . OBSERVATIONS . 1. A lazy , sensual , Epicurean life that is spent in eating and drinking , sleeping , and pastimes , is very displeasing unto God. This makes him set a woe upon the head of those that are at ease in Sion , lying on beds of Ivory , stretching themselves upon their Couches , and feeding on the finest fare , fatting , and feasting themselves every day , like the rich glutton , Luk. 16.19 . Such Sensualists , that live in pleasure and wantonness St. Iames rebukes , Iames 5.5 . These are sins Majoris adhaerentiae , they are hardly shaken off ; these sensual Epicurean lusts do estrange the heart from God , close up the eye of the soul , emasculate the spirit , and unfit men for the service of God or man. Hence the Scripture so oft condemns them , Deut. 21.20 . Eccles. 10.16 , 17. Luk. 21.34 . Rom. 13.13 , 14. Wee should therefore carry weaned affections to these creature-enjoyments , and use these things , as though we used them not . He that hath beds of Ivory , and lives in a Princely Palace , yet should carry such mortified affections to them , that if the Lord should call him to lye on a pad of straw in prison , he must be ready chearfully to do it . Grace it humbles a man , and makes him know his deserts ; a good man that goes in Silks and Sattins , yet can be thankful for Raggs ( when God calls him to them ) knowing that he is less than the least of all Gods mercies . We should therefore keep a watch over our hearts in our eating , drinking , sleeping , cloathing , for fear of excess . Licitis perimus omnes . 2. Ministers must not rest in Generals , but they must descend to particulars . 2 Sam. 12.7 . When the Prophet had denounced a woe against those that were at ease in General , vers . 1. now he descends to Particulars , and tells them of the sins of their beds and boards , of their gluttony , drunkenness , sensuality , inhumanity , &c. This particular applying of the Word to the souls of people , is the onely way to convince and convert them ; for what is spoken in general to all , few will apply particularly to themselves . This made the Prophets and Apostles to deal so plainly with their people , Isa. 58.1 . Ezek. 16.2 . Mat. 11.21 , 23. Ioh. 4.17 , 18. Act. 2.36 , 37. Be not then offended at the plain and powerful preaching of the Word . You will suffer the Lawyer to tell you of the flawes in your estates , the Physician to tell you of the diseases in your bodies , the Watchman to tell you of an approaching enemy ; and will you not suffer the Minister to tell you of eternal dangers , that so you may prevent them ? 3. Sins ( especially great ones ) seldome go alone . Security went before , now followes Luxury , Sensuality , Drunkenness , and Inhumanity . As great men have great attendance , so great Sins have many followers ; and as there is a concatenation of Vertues , 2 Pet. 1.5 , 6 , 7 , 8. so there is a concatenation of Vices al●o , 2 Tim. 3.2 , 3 , 4 , 5. VERSE 5. That chaunt to the sound of the Viol , and invent to themselves instruments of Musick , like David . THe Prophet goes on , in aggravating the Sins of these loose , luxurious Rulers , who gave themselves up to mirth and merriment , to feasting , singing , and Musick , as if they had been continually at some Wedding , or celebrating some Feast to Bacchus ; and that in a time of mourning , when Gods Wrath was upon the regions round about them , the inferiour people were in deep distress , and Samaria it self was ready to be made a prey by the cruel Assyrian ; yet in this juncture of time , when they should have fallen to Prayers and Tears , they fall to mirth and merry-making , not bating an ace of their wonted pomp and pleasure ; and therefore the Prophet goes on , in denouncing Gods Judgements against them , saying , Woe to them that chaunt , or quaver , as it is in the margin , to the sound of the Viol ; They joyn their voyce to the Instrument , they play and sing . Before they pleased their Palates , and now they delight their ears with Musical Instruments , that nothing might bee wanting to compleat their pleasures . They sing to the mouth of the Viol ( so it is in the fountain ) they curiously quaver , and sing their part in Consort ; they form and frame their Tones , rising and falling according to the Tune , and Harmony of the Viol , or Psaltery , the word will bear both . It was an Instrument that was round and hollow , muuch like a bottle ; and Nebel signifies a Bottle as well as a Viol. The Seventy call it Psalterion , and so the word is rendred . Psal. 33.2 . Sing to the Lord with the Psaltery , or Viol. Before they had luxurious feasts , and now they adde lascivious musick . The better to Patronize their prophane Musick , they bring in David for their pattern . They invent Instruments of Musick like David . David was a great Master of Musick , he invented many Musical Instruments , which hee used in Spiritual praising of God , and raising of his Spirit in his Worship , 1 Chro. 23.5 . But these abused their Musick , to the satisfying of their sinful lusts and pleasures , and that in an unseasonable time ; as if they would out-face God , and his Judgements , and their prosperity should never change . Under the Viol , Synecdochically is comprehended other Musical Instruments then in use , as Harps , Sackbuts , Organs , Timbrels , Trumpets , Cymbals , &c. under one kind the rest are comprized ; so saith the text , They invent to themselves Instruments of Musick . They were not content with one or two sorts of Instruments , but they invent variety of them , the better to gratifie thier lusts . Plaine Musick pleaseth not them , but they beat their brains to get the most curious Organs and Instruments that can be gained for love , or money . They set their heads , and their hearts to work , that they might find out wayes to please their lusts . OBSERVATIONS . 1 Abused Musick is displeasing to God. Musick in it self is a good gift of God , Gen. 4.21 . and must be used to Gods glory , and not to gratifie our lusts . Epicures are all for mirth and Musick , for singing , feasting , dancing , and drinking , they have their portion in this life , and they care for no other . Now Musick is abused when it is , 1 Excessive . 2 Unseasonable . 3 An incentive to Lust. 4 A promoter of Idolatry . 1 Musick is sinful when it is Excessive , when men give themselves up to mirth and Musick , neglecting the duties of their calling . These tempt the Temptor to destroy them , and sin against their owne Prayers , when they desire they may not be led into temptation , yet by such prophane courses they lead themselves into them . 2 When it is unseasonable ; so here , in a time of mourning they fell to Musick , and drove the fear of God farre from them . A woe is denounced against such , Isa. 5.11 , 12. 3 When it is made an Incentive unto Lust , and is used with drinking , dancing , feasting , dalliance and filthy Songs , jearing at Piety and pious men . Thus the Drunkards made Songs of David , Psal. 69.12 . and the Churches misery was their enemies musick , Lam. 3.63 . such kind of corrupt musick hath a great influence in corrupting mens manners . 4 When it is used to promote Idolatry , Exod. 32.18 . Dan. 3.5 . Amos 5.23 . In Popery , the greatest part of their Divine Service is spent in Theatrical Musick , and singing of Anthems , where the peoples ears are tickled , but their hearts are never touched . St. Austin complains , that in his time hee was more taken with the Musick , than with the matter that was sung . Idolatry hath many props to uphold it , as the Authority of great men , glittering Pictures of Gold and Silver to please carnal eyes , and variety of Musick to tickle mens eares , and allure the ignorant , who have their minds in their eares , and are apt to admire what they never understand . They were Idolaters , who had the Cornet , Flute , Harp , Sackbut , Psaltery , Dulcimer , and all kind of Musick in their Worship , Dan. 3.5 . Apostolical simplicity suites best with Gospel-worship . It is not the custom of our Churches ( saith Iustin Martyr ) to sing their Meeters with any such kind of Instruments , but their manner is only Plain-songs ; and gives very good Reasons in the same place for it . Q. But doe you condemn all manner of Musick ? A. No , for Musick it self is not unlawful , but the abuse of it . We must therefore distinguish of Musick . 1 There is a grave , composed , pious Musick , by which contemplation is promoted , the affections are moved , sadness is expelled , the spirits are raised and revived , composed and fitted for Gods Service and praise ; and to this end the most pious and noble spirited men have used it ; as Moses , Exod. 15. Deborah , Judg. 5. Hezekiah , Isa. 38.20 . Iehosaphat , 2 Chron. 22.27 , 28. the Levites , Nehem. 12.27 . 1 Chron. 9.33 . and the Saints , Revel . 14.2 , 3. Thus Elisha called for a Minstrel , 2 King. 3.15 . the better to quiet and compose his spirit , which had been disquieted by a wicked King ; and to stir it up in praying and praising God , that so he might be the fitter for Prophecy , and the duties of his calling , and to receive what God should reveal unto him ; and for this end the Prophets also used it , 1 Sam. 10.5 . Thus David used it , and commanded it to be used in praising God , 2 Sam. 6.5 . 2 Chron. 5.12 . Psal. 150. As prophane Musick delights the Devil , and lets him into the soul , so holy Musick and singing is like a scourge to drive Satan out of our hearts and houses . When the devil spirit vexed Saul with sadness and melancholy , David with his Harp helpt to drive it away , 1 Sam. 16.23 . 2. There is a light , loose , lustful , prophane , emasculating Musick , whereby the corruptions which are in the heart are excited , and the fear of God is expelled . Iob brings in the wicked with their Timbrel and Harp , rejoycing at the sound of the Organ , Iob 21.12 , 13. Against such the Prophet denounceth a Woe , Isa. 5.11 , 12. and 24.8 , 9. The Philosopher told the Fidlers , that he could be merry without such musick , much more may Christians say so . St. Ierom saith , Let the singer be thrust out of thy house as noxious , expel out of thy doors all Fidlers , Singing-women , with all this Quire of the Devil , as the deadly songs of Syrens . So Chrysostom , Cymbals , and Pipes , and filthy songs , are the very Pomps and Hodg-potch of the Devil . Antigonus , Master to Alexander the Great , hearing his Scholar sing , he broke his Harp , and threw it away , saying , Aetati tuae jam regnare convenit , non canere ; 'T is time for you now to reign , and not to sing . The former sort of musick in private may be useful , but this latter sort is odious and abominable . Obj. We read of Harps , Timbrels , Organs , and other Instruments of musick used by the Iews in their publick worship of God , as appears by the Titles of many Psalms , Psal. 4. and 5. and 6. and 8 , 45 , 54 , 60 , 61 , 67 , 69 , 70 , 80 , 81 , 150. and therefore wee may use Musick now in Gospel times . Answ. It doth not follow , for there were many Ceremonial Rites used in the time of the Law , which are abolisht in the time of the Gospel , of which this is one . The Church was in its infancy in Old Testament-times , and therefore the Lord allured them to his worship by external Rites and Ceremonies , which by the coming of Christ are abolished , the Substance being come , the Shadows are gone . The Gospel calls for a plain , simple , spiritual worship , Iohn 4 ▪ 23 , 24. As for the Musick of the Temple , it was typical , and prefigured the joy of Gods people in the remission of their sins in Gospel-times . There was both Precept and President in the Old Testament for Musick in the publick worship of God , 2 Chron. 29.25 , and 2.7 , 6. But there is no Precept nor President in all the New Testament for the use of Organs , or any Musical Instruments in the publick worship of God in these Gospel-times , that ever I could see ; They were not used in publick worship in the Primitive times , as I have shewed before out of Iustin Martyr . Organs were brought into the Church ( say some ) by Pope Vitalian , or Vitellius , about the year 660. Hee was a lusty Singer , and great Musician , he brought Prick-song , Descant , and all kinde of pleasant Melody into the Church ; and the better to delight vain people , he joyned Organs to his singing . Thus was Paul's Preaching , and Peter's Praying turned into vain singing , and childish playing , to the great loss of time , and utter undoing of many mens souls . Alredus an Abbot in Yorkshire , about the year 1160 , inveys notably against Popish Musicians ; All types and figures now ceasing ( saith he ) whence hath the Church so many Organs , and Musical Instruments ? To what purpose is that terrible blowing of Bellows , expressing rather the cracks of Thunder , than the sweetness of a voice . To what purpose serves that contraction and inflection of the voice ? This man sings a base , that a small tune , this a treble , that a divid , &c. So that poor people come not to an Oratory , but to a Theater ; not to pray , but to gaze about them ; neither is that dreadful Majesty feared before whom they stand , &c. Cornelius Agrippa complaining of the men of his time , tells us , That it was more like the lowing of beasts , than the voice of men ; whilst the Choristers ney descant , like a sort of Colts ; others bellow a tenor , like a company of Oxen ; others bark a Counter-point , like a kennel of Doggs ; others roar a treble , like a sort of Bulls ; others grunt out a base , like a company of Hoggs ▪ so that a foul , ill-favoured noise is made ; but the matter is not understood . Thus he . 'T is clear against the Rule , which commands , That all things should be done to edification , and with understanding , 1 Cor. 14.19 . but such a hideous noise breeds confusion , as is apparent in Popery , and is condemned by all our learned Modern Divines . 2. The Organs used by David differed much from ours ; Theirs were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pulsatilia , such as the Harp , Viol , &c. which they plaid upon with the Quill , or with the fingers ; they were not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , flatilia , such as our Organs are , which are acted by wind . Iubal was called the Father of such as handle the Organ , Gen. 4.21 . hee was the first Inventor of Musical Instruments ; where by the Organ is not meant such Organs as are used in our daies , which were invented some thousands of years after , but 't was an Instrument of joy then in use , as appears . Iob 21.12 . and 30.31 . Psal. 150.4 . De Croy fetcheth the Original of Church-Musick from the Heathen , it was practised in Numa Pompilius his time , which was above one thousand years before Pope Vitalian , as appears by Ovid. Object . This is but some novel opinion of some Precise persons . Answ. Such kinde of Church-Musick was not used in the Church , in Iustin Martyrs time , who lived in the first Century . Bellarmine confesseth that for 820 years after Christ , the Church wanted it . Had such Organical Musick been necessary and useful , in all probability it would have found a speedier admission into the Church . Hence 't is that the wiser sort of Papists have condemned it , as Judaizing . So did Aquinas , and Cardinal Cajetan on Aquinas , and in his Commentary on 1 Cor. 14.19 . and the Jesuit Salmeron on the same place . Yea the Jesuit de Valentia tells us expresly , that in Aquinas his time , which was about 1270 years after Christ. Musical Instruments were not used in the Church , for fear least they should seem to Judaize . That curiosity of singing and quavering , so that the matter which is sung cannot be understood , is condemned by the Learned Hooker , and by Queen Elizabeth , Injunct . 49. and by the Homily of the Place and Time of Prayer , Part 2. p. 131. where such chaunting and playing on Organs , is said to have displeased God sore , and filthily defiled his house and place of prayer , and that for it justly hee destroyed many Nations ; and if this kinde of worship were of absolute necessity , then not onely Cathedrals , but all Churches and Chappels were bound to get it . Latin service , I suppose , is abhorred by all , but this kinde of chaunting , when people know nor whether men curse or bless , wherein is it better ? Caution , yet this must not take away Vocal Musick , which is still to be practised by Gods people in the solemn Assemblies . The melody of the heart and voice is the sweetest harmony in Gods ear . This is Apostolical , and is oft commanded 1 Cor. 14.15 , 26. Ephes. 5.19 . Col. 3.16 . Iames 5.13 . 'T was practised by Christ himself , Mat. 26.30 . and by the Primitive Christians in Trajan the Emperours time , whilst St. Iohn the Evangelist lived . When ever the people of God received any signal mercy , they presently framed it into a song of praise , that they might the better remember it , Numb . 21.17 . Deut. 31.19 . Iudg. 5. Yea many portions of Scripture were put into songs , as the book of Iob , Proverbs , Ecclesiastes , Solomon Song . Singing of Psalms is an antient Ordinance practised by Saints , both in the Old and New Testament . Holy singing is an excellent means to scatter the Devils temptations , to allay passions , and to make us couragious in Gods wayes . When wee are dull and heavy , this is a means to quicken our affections , and refresh our spirits . Be not drunk with Wine , but be filled with the Spirit . How ? by singing of spiritual songs in a spiritual manner , Ephes. 5.18 , 19. Paul and Silas the better to quicken and comfort themselves in Prison , sing Psalmes there , Acts 16.25 . In the Psalme that is intituled for the Sabbath , Psal. 92.1 , 2. the Psalmist tells us , it is good to praise the Lord , and to sing to the name of the most high . God delights to see his people practise this Ordinance , he is not only pleased with the Prayers , but also with the Praises of his people ; and gives them victory not only for Prayers , but for Praises also , 2 Chron. 20.21 , 22. When the Ark was brought into the Temple with singing , it is said , The glory of the Lord filled the house , 2 Chron. 5.13 . Woe then to those that glory in their shame , viz. in singing prophane , filthy , obscene Songs ; but are ashamed of their glory , viz. of singing the Songs of Sion , which is not only our duty , but our glory ; not a burden , but a blessing ; not only a service , but an Angelical priviledge ; yet how many dare not sing a Psalm in their Families , for fear of reproach and suffering ? Christ will be ashamed of such as are ashamed of him , and his Worship , and will shut them out of Heaven , that fear men more than him , Mark 8. ult . Revelations 21.8 . We must begin our Heaven here , if ever we will sing with the Saints in glory hereafter , Revel . 14.3 . & 15.3 . They that will not sing here , must howl hereafter . Our Tongues are called our glory , and we cannot use them better , than in glorifying God with them . That we may perform this Duty rightly , Wee must doe it 1 Understandingly . 2 Affectionately . 3 Religiously . 4 Decently . 1 We must sing with the Spirit , and with understanding , Psal. 47.7 . 1 Cor. 14.15 . Many sing , but understand not a word of what is Sung. God abhors such blind sacrifices . It is reasonable service that he requires , Rom. 12.1 . 2 Affectionately , with grace in the heart , Col. 3.16 . that is , we must exercise the graces of the Spirit in singing , wee must sing with joy , faith , fear . We must act the graces of the Spirit in singing ; when we sing of Iudgements , we must tremble , when of Promises , beleeve ; when of Commandements , obey . This is to sing Davids Psalmes with Davids Spirit . Get your spirits tuned , and framed to what is Sung , that it may not be a Carnal , but a Spiritual Song . Hence David used to tune , and prepare his heart before he sang , Psal. 57.8 , 9. Heart and Voyce must goe together . Singing with Musick in Publick was Ceremonial , and Typical , it is now gone ; but singing with Heart and Voyce is Moral , and perpetual . Wee should therefore labour rather to get our hearts affected with the matter , than our ears and senses with the manner of singing . 3 Religiously . To the Lord , and not to Saints must we sing praise , and it must be done ( as all other Duties ) with reverence , as in Gods presence . 4 Decently . As all other Duties must be done decently , and in order , so must this , 1 Cor. 11. ult . As all curiosity , Quavering , and Vain-descants must be avoyded ; so rudeness disorder , and confusion must be shunned . We must observe the Tune , and joyn all together as one man in the Duty , as those Singers did , 2 Chron. 5.13 . with the voyce all together must we sing unto God , Esay 52.8 . [ See more about singing of Psalmes , and all Cavils answered , by Master Cotton , in his Treatise for singing of Psalmes : and Mr. Sydnam , in his Treatise of Infants Baptism , p. 165. Mr. Manton on Iames 5.13 . Downams Guide to Godliness , l. 3. c. 17. p. 240. Mr. Ambrose his Media p. 259. M. Eaton against the Quakers , p. 25. Clapham against the Quakers , in the end of his Treatise against them . Mr. Philip Goodwin , in his Family-Religion , p. 269 , &c. Mr. Sam. Cradocks Knowledge and Practise , Part 2. Cha. 6. p. 340. Zanchy in Ephes . 5.19 , 20. ] 2 Obs. Wicked men are apt to abuse the Practices , and Examples of Gods people . Sometimes they take offence , and stumble at their infirmities , and falls , which should be a means to keep them from falling . Sometimes they imitate their good actions , but then they do it in an evil manner , and to an evil end ; if David dance before the Ark , then the wicked will dance before Dagon , and wrest that * purely zealous act of David , to Patronize mixt dancing . If David set up Musick to praise God , they will set up Musick to please their Lusts. They had Musick here like David , but they had not the heart of David . They had the matter , but they failed in the manner . They abused Davids example , for though he was a great Musician , a Master of Musick , and the sweet Singer of Israel ; yet all his Musick was not for Carnal , but Spiritual pleasure ; to fit him the better to praise God , and to meditate upon his works . Two men may doe one and the same thing , and yet not be the same ; because it comes not from one and the same Principle , nor tends to the same end . Cain and Abel both offer Sacrifice , yet from different Principles , and with different acceptation , Gen. 4.3 . The Pharisee , and the Publican , both pray , the one hollowly , the other heartily , Luke 18.10 . wicked men may doe the very same work , which good men doe Materially , but formally and finally they differ much . David here used Musick piously , but these Epicures prophanely . David was bettered by it , and his affections were raised Heaven-ward ; but these were corrupted by their Musick , and their hearts made more sensual and base . VERSE 6 , 7. That drink Wine in bowls , and anoynt themselves with the chief Oyntments , but they are not grieved for the affliction of Joseph . Therefore they shall goe Captive with the first that goe Captive , and the banquet of them that stretch themselves shall be removed . THe Prophet goes on with his Charge against the Grandees , and Rulers of Iudah and Israel . In this Verse he chargeth them with Apostacy , Inhumanity , and want of compassion to their distressed brethren . The whole Land was over-run , and exposed to the mercy of merciless men ; but because themselves were safe in their fenced Cities , viz. Ierusalem and Samaria , they lightly regarded the afflictions of others ; but instead of mourning with such as mourned , they drunk Wine in bowls , and drowned themselves in sensual delights . So that we have here a further amplification , and fuller description of their Luxury , 1 They drink Wine in bowls . 2 They anoynt themselves with the chief Oyntments . 3 Which highly aggravates their Sin , they did all this in a time of sorrow , even when Ioseph , that is , their Brethren and relations round about them were in deep distress , but they were not at all affected , or afflicted with it . They drink Wine in bowls . They made it their Trade so to doe . The Participle of the Present Tense notes a continued act . They drunk not Wine in ordinary Cups , Beakers content not them , they must have Bowls ; and those not ordinary ones , but large and capacious Vials and Vessels , Silver or Golden Goblets like Basons ; for so the word Mizrak is used , for such Vials or Basons as used to carry the bloud of the Sacrifices to the Altar , where it was poured out , Exod. 27.3 . Numb . 7.13 . 1 King. 7.40 . Zach. 14.20 . They drunk by measure out of measure , they were so addicted to drinking , that they could scarce find Vessels bigge enough to satisfie their lusts . They anoynt themselves with the chief Oyntments . In those hot Eastern Countries the Iewes were wont to anoynt themselves ( especially at Feasts ) with sweet smelling Oyl , and other sweet Oyntments , to express their joy and cheerfulness , and for the refreshment and consolidation of their Limbs . With it they anoynted their Members , and specially their Head , for the preserving of health , and reviving of the spirits ; hence those Aromatical Oyntments were of great esteem amongst the Iewes , as being a special part of their treasure , 1 Sam. 8.13 . 2 King. 20.13 . The thing was lawful in it self , and therefore we find it commanded by Christ , Matth. 6.17 . and practised by holy Persons , as Ruth 3.3 . David , 2 Sam. 12.20 . & 14.2 . Psal. 23. ult . Hezekiah , 2 King. 20.13 . Hence our Saviour justified the VVoman that anoynted his feet with Oyntment , Luke 7.46 . And another that poured a box of precious Oyntment upon his head , Mat. 26.7 . to 13. 'T was used much by the Jews at their Feasts and Funerals , Luk. 23.56 . but now in Gospel-times , and especially in our cold Countries , 't is out of use . The thing in it self was good , for God gives * Wine and Oyl to delight us , Psal. 104.15 . Iob 29.6 . Prov. 27.9 . And therefore the Prophet doth not here simply condemn the use , but the abuse of these things . He blames them for their riot and excesse ; they must have Wine in great bowls ; and the * first or top of the Oyl , that is , they must have the best and costliest Oyntment , not for necessity , but for luxury and lust , and that in a time when Gods judgements were on the Regions round about them , and many were gone into captivity ; yet they are not at all moved with it , but go on securely in their mirth and merriment , without any sympathy of the afflictions of Ioseph , for so it follows . But they are not grieved for the affliction of Joseph . This But is a sore blot upon them , let Ioseph sink or swim , yet they are not broken in spirit for the breaches of Ioseph ; they have no pain , fellow-feeling , or heart-grief for the oppression of their brethren , or for those calamities past or present , which were upon them . Some take this affliction to be that particular breach , and great rupture which the Syrians made amongst them , when they had broken them to shivers ( as the word imports ) as appears , 2 King. 13.4.22 . and 14.26 . Their affliction was bitter , for there was none shut up , nor any help left ; many were slain , and many carried into captivity . Though this be a truth , yet 't is better taking the words in a larger sense , viz. for all those afflictions which the house of Ioseph suffered ( which was a type of the Church ) by their corrupt Judges at home , and by the cruel Syrians , and merciless Assyrians , abroad . They had endured much already , and were like to suffer more ; yet these secure , vitious , voluptuous Rulers laid it not to heart . By Ioseph here , is more especially meant the Ten Tribes , or the whole Kingdome of Israel , so the word is used , Psal. 77.15 . and 80. 1. Amos 5.6 , 15. Hear O thou Shepherd of Israel , i. e. of the Ten Tribes , which are synecdochically called Ioseph . 1. In respect of Dignity , and the right of Primogeniture , which was taken from Reuben , and given to Ioseph , the best of Iacobs sons , and a principal Patriarch , Gen. 48.16 , 22. 1 Chron. 5.1 . 2. Because of Ieroboam , the first King of the Ten Tribes , who was of the posterity of Ioseph . 3. The Prophet seems to allude to the history of Ioseph , who was cast into a pit by his brethren , and after sold to the Midianites for a slave , his brethren in the mean time , eating , drinking , feasting , and little regarding the misery and anguish that Ioseph was in , Gen. 37.23 , 24 , 25 , 27. The summe of all is this , Though your Brethren , the seed of Joseph , be in great distress , and even broken in peeces with Violence and oppression , which might have made them even sick with sorrow ; yet such is your inhumanity , that you have given up your selves to all Intemperance and sensual delights , pouring down Wine out of your carousing-cups , and anointing your selves with the most precious and fragrant Ointments , without any minding of your brethrens miseries , or once regarding their doleful condition . OBSERVATIONS . 1. Voluptuous men spare for no cost or pains to gratifie their lusts . These men sent to India for Ivory , to the folds for the fattest ; they provided musick to please the ear , odoriferous perfumes and oyntments for the smell ; the fat and sweet for their palats , and fine beds for their lusts . Here is all for self , nothing for God that gives all , he is not in any of their thoughts , Isa. 57.8 , 9. When the Kingdome of Heaven should suffer violence by them , they are violent for sin ; they lavish gold out of the bag for it , Isa. 46.6 . every one acts in his sphear for Idols ; The Children gather wood , the Fathers kindle the fire , and the Women knead the dough , Jer. 7.18 . so great is their affection to Idolatry , that every one in the family confers something , and acts that part which is most proper for him ; 't is for Children to gather sticks , for men to make the fire , and Women to bake ; The like industry for Idols , we may see , Isa. 41.7 . and 44.12 , 13 , 14. Wicked men delight only in sensual things , which makes them so active for them . They delight in eating , drinking , anointing , in silk , sattins , purple , pearls , marble , &c. See what a shop of such wares mystical Babylon hath , Rev. 18.12 , 13 , 14. Great men have many great advantages of good education , wealth , time , power and reputation , which they should improve to the doners glory , and not fight against God with his own Treasure . As is excellently set forth in that elaborate Tract , stiled , The Gentlemans Calling . 2. Ministers must have a special eye upon the manners of their people . See how the Prophet here chargeth this people with their excessive and inordinate eating , drinking , anointings , musick , &c. If a Minister do but touch upon these things , how apt are people to cry , what ? may we not eat , drink , and play as we please ? no , you may not ; for you may perish by the use of lawful things , if you use them unlawfully . We Ministers are Watchmen , and must see that our people go not astray in manners , as well as in doctrine ; and therefore when the Prophet Isaiah had reproved the men for their sins , hee then sets forth his Looking-glass for women , Isa. 3.16 , &c. and gives us an Inventory of the females vanity , setting them forth in their colours from top to toe . 3. There is a woe hangs over the heads of drunkards . Woe to them that drink Wine in bowls , till they have besotted themselves , and are made insensible of Gods judgements on themselves and others . Every Prophet hath a woe against such . Woe , saith Isa chap. 5.11 , 12. And , VVoe , saith Ioel , chap. 2.5 . And , VVoe , saith Habakkuk chap. 2.15 , 16. Drunkenness blots the name , consumes the body , and destroyes the soul , as I have shewed at large elsewhere . 4. Lawful things when abused become unlawful . Feasting in it self is lawful , but feasting in a time of mourning is unlawful . Wine and Oyle are things in themselves lawful , and may be used moderately for necessity and delight , to refresh and fit us for the service of God , but not for Luxury , Iudg. 9.13 . Psal. 104.15 . 1 Tim. 5.23 . Thus the Saints used them ( as I have shewed before in the Explication ) but to abuse them to lust and luxury , is a great provocation , Prov. 7.17 . Ezek. 23.41 . 5. Luxury brings forth cruelty . Where riot and excess go before , there cruelty , inhumanity , oppression , and contempt of Gods people follows . This wee see in the Sodomites , Ezek. 16.49 . And those voluptuous wantons . Iames 5.5 , 6. As piety makes men pitiful , hence good men are called Chasidim , misericordes , merciful men ; such was David , Iob , Zacheus , &c. so impiety breeds cruelty , as we see in Nabal , Dives , &c. So true is that of Phythagoras ; first ( saith he ) Pleasures and pastimes creep into Cities , then luxury and saturity , after that violence and cruelty , and then destruction . Hence Solomon condemns luxury especially in Great ones , as that which makes them pervert judgement , Prov. 31.4 . Eccles. 10.16 . 6. To be feasting in a time of fasting , and singing in a time of sorrowing , is a God-provoking-sin , Isa. 22.13 . Joel 2.16 , 17. James 5.1 , 5. Here is a woe set upon the heads of those that laugh when Sion weeps , for this woe must be applied to all that went before , Vers. 1 , 3 , 4 , 5 , 6. VVoe to them that are at ease in Sion , but they are not grieved for the afflictions of Joseph . VVoe to them that eat , and drink , and sing , but they are not grieved for the affliction of Joseph ; This is the burden of this doleful Ditty , that they did not mourn in a time of mourning , nor once take notice of Gods anger , which yet they could not but see was kindled round about them , and ready to seize upon them , as it did suddenly after . Many are so stupid , that they will not bate a lust or a pleasure , though Gods people be in never so deep distress ; like the King and Haman , that sate sotting and carousing , when Gods people were in great perplexity , Hest. 3. ult . To such I may say , as Elisha said to Gehazi , 2 King. 5.26 . Is this a time to receive gifts and garments , Olive-yards and Vineyards ? the Leprosie therefore of Naaman shall cleave to thee , and to thy seed for ever . So say I , Is this a time to drink healths , to rant , to dance , and roar , when the Church of God , like Ioseph , is sold , imprisoned , massacred , and murdered ? will not the Lord visite for these things , and shall not his soul bee avenged on such a Nation as this ? 7. God takes notice of our sins of omission , as well as of our sins of commission . 'T is not sufficient that we do not oppress or spoil Gods ▪ people , but 't is our sin , and we must answer for it , if we be not grieved when they grieve , and weep not when they weep . Dives did not rob Lazarus , but he went to Hell for not relieving him , Luk. 16.29 , &c. and at the last day men must answer , not onely for oppressing the poor , but for not succouring them , and sympathizing with them , Mat. 25.41 , 42. No praying , no reading , no hearing , may bring a man to Hell , as well as an irreverent and formal performance of these duties . 8. 'T is our duty to sympathize with Gods people in their miseries . God hates a stoicall apathy ; he commands us to remember those that are in bonds , as bound with them , Heb. 13.3 . And to weep with them that weep , as well as to rejoyce with them that rejoyce , Rom. 12.15 . And to shew pity and compassion to our Brethren , Zach. 7.8 , 9 , 10. 1 Pet. 3.8 . And as 't is commanded , so 't is commended to us by the Example of Gods servants , who have over-lookt their personal comforts , when the publick hath sate in sorrow . Thus Moses , though he lived at Court amidst all the delights of Egypt , yet hearing that Gods people were in distress , hee leaves all , and joyns himself to the people of God , chusing rather to suffer affliction with them , than to injoy the pleasures of sin for a season , Heb. 11.24 , 25. Hester so far sympathized with Gods people in their misery , that she ventured her life for their preservation . Good Mordecai was very much troubled at their troubles , Hest. 4.1 , 2. and gracious Nehemiah , though he was cup-bearer to the King , lived at Court , and wanted for nothing , yet see how deeply hee was affected with the afflictions of Gods people , Neh. 1.4 , &c. So holy Daniel searching the Prophecies of Ieremiah , and thereby fore-seeing the calamities that were coming on the Church , though himself were advanced to honour , and made a chief President of the whole State ; yet he could not but mourn , even till he fainted again with sorrow , and was sick , Dan. 8.27 . and 9.3 . and 10.2 , 3. Thus honest-hearted Uriah denied himself in point of lawful liberties , and cannot rest nor sleep at home in peace , when the Ark and Israel are in danger , 2 Sam. 11.11 . Ieremy was a man of large affections this way , Ier. 9.1 . and 13.17 . and 30.7 . and writes a whole Book of Lamentations for the Church . David , though himself had many troubles , yet in the midst of them all hee desires the Lord to redeem Israel out of all its troubles , Psal. 25. ult . And desires an heavy imprecation against himself , if he prefer not Ierusalem to his chiefest joy , Psal. 137.5 , 6. Hee owns Gods Church ; and sides with her , and prayes for her , though she were in Babylon , vers . 1 , 7. Paul had a care of all the Churches , and wisheth their prosperity in every place , and could be content to be accursed , so they might be blessed , Rom. 1.9 , 10. 2 Cor. 11.26 . We have two notable instances for this purpose in Eli , and the wife of Phinehas , 1 Sam. 4.18 . Israel is fled before the Philistims , that was one stab . 2. There is a great slaughter amongst the people , that is a second . 3. Thy two sons are slain , that is a third . But when he heard that the Ark of God was taken , it broke his heart , and his neck together . So the wife of Phinehas , the death of her Father-in-Law , and the death of her Husband , must needs affect her , but the loss of the Ark affects her more neerly , and therefore she doubles that , The glory is departed from Israel , and the Ark of God is taken ; and she names her childe Ichabod , that is , there is no glory , seeing the ark , which was the glory of Israel , and a sign of Gods special presence amongst his people , was gone , she took pleasure in nothing , q. d. All the glory and excellency of Israel is now taken away from us , since the Ark is gone , which brought such glory and renown to Israel . Christ himself , how tender was he over his Church and People ? he comforts them , he counsels them , and before he dyes , he makes an excellent prayer for them , Ioh. 14.15 , 16 , 17. Many will be companions with Gods People in their Exaltation , but St. Iohn was their companion and brother even in affliction , Rev. 1.9 . Gods People are men of publick spirits ; they serve not themselves , but God and his Church in their Generation , Act. 13.3 , 6. Paul spent himself for the People of God. They can pass thorow honour and dishonour , profit and disprofit , be any thing or nothing , so God may be glorified , and his People edified . They are living members of Christs mystical body ; now 't is natural for the members of the body to seek the good of each other , and if one member suffer , all the rest sympathize . Besides , the Church is neer and dear to God , and therefore ought to be precious in our eyes ; it is his Benjamin , Ioseph loved all his Brethren , but he loved Benjamin with a more intensive love , and provides a double Mess for him . God loves all his Creatures , but his Church is his Spouse , his Love , his Glory , the apple of his eye ; he reproves Kings for their sakes , and plagues Nations for opposing them , as Aegypt , Moab , Ammon , Edom , Tyre , &c. In all their afflictions he is afflicted , and if the poorest Saint suffer , their head is presently sensible of it . Saul , Saul , why persecutest thou me ? Now as the Church is dear to God , so it is to the People of God , who in their degree and measure doe imitate their heavenly Father , sympathizing with his people in their distresses . We all prize excellent things , now the godly are the only excellent ones of the earth , Psal. 16.3 . They are of the Bloud Royal ; Christ is flesh of their flesh , he hath made them Kings , and Priests : No Pedigree like the Churches Pedigree , She is Ierusalem above , and is the Mother that nurseth and feedeth us all with the Bread of Life , Gal. 4.26 . They are the pillars of the earth , the stay and strength of Nations ; as Sampsons strength lay in his hair , so the strength of Kingdoms lies in these . Lot was a means to preserve Sodom , and till he was gone out of it , it could not be destroyed , Gen. 19. The world endures for their fakes , and fares the better for them every day . So long as the Chaff is mixt with the Wheat , it is preserved from burning , but when the Wheat is gone , the Tares are soon consumed . These are precious in Gods eye ; their Persons are precious , Mal. 3.17 . their Prayers are precious , Cant. 2.14 . their Tears are precious , Psal. 56.8 . their Desires are precious , Psal. 10.17 . their Names are precious , and their Death is precious , Psal. 112.6 . & 116.15 . Now if we must pray for all men , even for Pagans , then much more for these precious ones ; if we must pray for our enemies , Matth. 5.44 . and must be affected with their miseries , Psal. 35.13 , 14. then much more for our friends . If the Prophet wept for Moab , and Babylon , what should wee doe for Zion● Esay 16.11 . and if Abraham were so importunate for wicked Sodom , and all the people must lament for Nadab , and Abihu , two notorious wicked men , who perisht for their Sin , Levit. 10.6 . how tender should we be of Sion ? and if we must sympathize , and be sensible of the sorrowes of a particular good man , Iob 2.13 . how much more when a community of good men suffers ? And if Gods Servants have been affected with Impendent Judgements , that were but in the Clouds , and afarre off , how should we bee affected with the present miseries of Gods people ? When Elisha fore-saw the evil that Hazael would doe to Israel , some years after , he wept ; and Daniel , ch . 8.11 , 12 , 13. fore-seeing the misery which would come upon Ierusalem two hundred years after his death : he was even sick with sorrow , vers . 27. How would those Saints have wept in our dayes , to have seen these present , real evils , which press , and oppresse the people of God. To incourage us , let us know that this work never goes unrewarded . God takes the kindness we shew to his people as done to himself , he is fed , when they are fed , Matth. 25.35 , 36. The Kenites kindness unto Israel was rewarded four hundred years after , 1 Sam. 15.6 . Wee never please God better , than when we seek the good of his people ; though we forget such labour of love , yet he will not , Heb. 6 10. Laban was blest for Iacobs sake , and Pharaoh for Iosephs ; Rahab that hid the Spies , was hid her self ; Obadiah , that sheltred the Prophets of the Lord , was himself sheltred by God. Ebedmelech for the kindness which he shewed to Ieremy , had his life for a prey . God hath a Book of remembrance , wherein he records all that we doe for him , or his , Mal. 3.16 . How sad then is the condition of those that are sensless , and regardless of Sions miseries ? So themselves can but live in wealth and ease , they never regard the afflictions of Ioseph ; like Gallio , they care for no such matters . Christ looks upon such Luke-warm Newters as his profest enemies , he that is not with him is against him , Matth 12.30 . and Meroz was cursed , not for hurting , but for not helping Gods people in their troubles , Iudg. 5.23 . and so was Edom , Obad. 11 , 12 , 13 , &c. But most sad is the condition of those , that instead of praying for Gods people , they persecute them , and adde affliction to the afflictions of those whom he hath wounded . These may forget their owne cruelty , but God will not ; he hath not only said , but sworn it , that he will not forget their cruelty , Amos 8.7 . He punisht Amaleck four hundred years after , for his inhumanity towards Israel , 1 Sam. 15.2 , 3. In all Ages God hath shewed himself terrible to such , he will spoyl the spoylers of his People . If Pharaoh pursue Israel , God will pursue him . If Edom shed Israels bloud , God will have Edoms bloud , Ezek. 35. Let us then every one sympathize with Sion , and give the Lord no rest , till he make our Ierusalem the praise of the earth , Isa. 62.1 . Every one in his place must help , and doe something for Gods afflicted Ioseph . Those that can pray , must pray ; those that are in Power and Authority , and have parts , must assist in their places ; Souldiers that can fight , must fight for Gods Church . At the building of the Tabernacle every one did something . In the body Natural , each part is serviceable to the head . The Church of Christ throughout the Christian World is in deep distress , and cryes as the men of Macedonia did , Come , and help us . Let us therefore by our Prayers , and Tears , come forth to the help of the Lord against the mighty . Inquire how it fares with Sion ( as Eli and Nenemiah did , 1 Sam. 4.13 . Neh. 1.2 . ) and then pray for them accordingly , Psal. 122.6 . Isa. 45.11 . Ier. 51.50 . Get affectionate desires , Psal. 14. ult . Isa. 64.1 . Affectionate prayers , Psal. 25. ult . & 51.18 . and Affectionate endeavours in your places , as Magistrates , Ministers , &c. for the good of Sion here , and then you shall rejoyce with Sion hereafter . VERSE 7. Therefore shall they goe Captive with the first that goe Captive , and the banquet of them that stretched themselves shall be removed . WE have before seen the Sin of the Rulers of Israel , we are now come to the several branches of their Punishment , whereof the first is Captivity , and deportation out of their owne Land. The Lord had borne long with them , and waited many years for their returne , but they abused his Patience , and turned his grace into wantonness , and therefore now he is resolved to put an end to all their Pastimes and pleasures . In this Verse we have , 1. A Iudgement threatned , and that is Captivity , Yee shall goe into captivity . 2 Here are the Persons which must goe into Captivity , and those are the secure Grandees , and Voluptuous Rulers of Israel , They shall goe Captive with the first that goe Captive , of the Inhabitants of those Cities , for the Country was spoyled , and many of them captivated before . But the Rulers who were the prime offendors , and had been first in sin , should now bee first in punishment . They shall have the primacy amongst the Captives , they shall goe in the front of them , and lead them the way into Captivity . As in Dignity and Luxury they went before others , so now they shall have precedency in Punishment ; as you may see , 2 King. 17. Before they were all for the head of the Oyntments , and now they should have the head in Punishment . They must have the head and chief delights , and now they shall have the head and chief of sorrows . 3 Here is the Time when they should goe into Captivity , and that is suddenly . Now shall they goe , i. e. it shall not be long , but the Assyrian shall carry them out of their owne Land into Captivity ; in Gods due time it shall come to pass . It was about sixty years after that the Captivity came , which was but a short time comparatively , it is said even now to come upon them , because Gods decrees are sure , and what he determines to doe , is as sure as if it were already done . Thus to shew the certainty of Babylons downfall , it is said , Babylon is fallen , Revel . 14.8 . that is , It shall as certainly be destroyed , as if it were already done . Her fall is decreed by God , and is already begun in the hearts of Gods people , and shall from henceforth be more and more advanced , till it be utterly destroyed . So the Lord had decreed the Captivity of this People , and exercised them with variety of Afflictions , by the Syrians , and Assyrians , till at last they were carried out of their owne Land. 4 Here is an Exegesis , or further illustration of their misery , and the banquet of them that stretcht themselves shall be removed . The Prophet alludes to those before , vers . 4 th . who wantonly stretcht themselves upon their beds of Ivory , q. d. Those luxurious , lazie wantons , that gave themselves up to feasting and banqueting , to ryot and lasciviousness , shall have their mirth turned into mourning , and their Organs into the voyce of them that weep . Their Banquet shall be removed . It is a Meiosis , i. e. all their jollity , pride , and pleasure shall be taken from them , and instead thereof destruction and misery shall pursue them ; so that they shall have neither minde , nor Money to make Feasts , who were wont to spend all upon their backs and bellies . The words are rendred by some , thus , And the sorrow of them that stretched themselves is at hand . This comes from the various rendring of two words in the Original , the first is the word Mirzach , which the Vulgar render Faction , but without any ground at all ; others , Sorrow ; but the word properly signifies a Funeral-feast , for in those dayes they had feasts at Burials , as well as at Bridals , Ier. 16.7 . The word is used but in one place more in all the Scripture , and that is , Ierem. 16.5 . Enter not into the house of mourning ; or as the Margin renders it , goe not to the Mourning-feasts , or Banquets which where wont to be kept with abundance of riot , pomp , and jollity . These Funeral-Feasts were first ordained for the comforting of such as grieved for the loss of their friends by death , but these here abused them to wantonness , and excess . The other word which causeth this diversity , is the word Sur , which signifies to approach , or to depart , it is here taken in the latter sense , according to our Translation ; The banquet of them that stretcht themselves shall be removed , q. d. all your mirth and merriment shall cease , and yee shall be carried Captive into a strange Land. 5. Here is the ground of all their sorrow , and suffering , included in the Illative Particle , Therefore , therefore shall they goe Captive with the first , viz. for their security , oppression , luxury , and inhumanity . The words being thus cleared , the Observations follow . OBSERVATIONS . 1 Security , Luxury , and Inhumanity , doe bring a People into Captivity and misery . These sins ruined the Old World , Sodome and Ierusalem , Ezek. 16.49 , 50. and 22.3 , to 13. Luk. 17.26 , 27. And if they be found reigning in England , they will ruine it too . If we abuse our good Land in dishonouring God , hee will cast us out of it into captivity . 2 Those that are Leaders in sin , many times are Leaders in suffering . When such as excel others in gifts , and dignity do go before them in iniquity , 't is just they should lead them the way into captivity . God is no respecter of persons , be they Princes or Peasants , Soveraigns or Servants that sin against him , they shall not escape ; if Kings offend , they have a King above them that will not spare them , Psal. 62.14 . and 76.12 . and 110.5 . Isa. 30.33 . Hence the Apostle would have Masters to know , that if they wrong their servants , yet they have a Master in Heaven that will right them , Ephes. 6.9 . Great men that abuse great blessings , shall have great punishment . Many Great men think , that their greatness should priviledge them in their wickedness ; when 't is an aggravation of their sin , and hastens Judgement , 2 Sam. 12.7 , 8 , 9 , 10 , 11. And therefore we many times finde the poor spared , when the richer sort are plundred and slain , 2 King , 24.12 , 13. and 25.20 , 21 , 22. Ier. 39.10 . when those that should bee patterns of Piety , become Patrons of impiety , prophaneness , and luxury , going before them in sin , it is just with God that they should be punisht before others ; as we see in Saul , Ahab , Zedekiah , and many Heathen Emperours , whom Justice cut off for their luxury and cruelty . 3. God turns the mirth of wicked men into mourning . Their feasting into fasting , and their banquets into funeral-feasts , where there is , or at least-wise ought to be , weeping and mourning . Many men drive away sorrow and trouble of mind , and cannot endure the thoughts of mourning ; but though they fly sorrow , yet sorrow will not fly them , but will suddenly surprize them , and damp their pleasures , Dan. 5.45 . Luk. 12.20 It will be our wisdome therefore Actively , and freely to afflict our selves , to weep and mourn for our sins , Iames 4.8 , 9. Else we shall be humbled Passively , against our wills , and God will bring some plague upon us , till he have either bended or broken us . We should therefore fear to displease him in whose hands are all our times , Dan. 5.23 . Both of mirth and mourning , of rising and ruining , of plenty and poverty , of honour and dishonour , of advancement and abasement , of health and sickness , of living and dying ; All our times are in Gods hand , Psal. 31.15 . And 't is well for us they are so , for if they were in other hands we were undone . Wee see Iobs times were but a little space in the Devils hands , and how sad was it with him . He that sate to day like a King , how suddenly is he on the Dunghil ? His Cattel are taken from him , his Children slain , his Body full of boyls , and his Soul full of terrours . And thus it would be with us all , and worse , if we lay at the mercy of Sathan , who rageth more now than ever , because his time is but short , Revel . 12.12 . 2 It would be sad with us , if our Times were in mens hands , whose mercies are cruelties , they would deal with us as Pharaoh did with Israel , or Herod with Iohn Baptist. 3 It would be ill with us , if our times were in our owne hands , it is ten thousand times better that they are in Gods hand . For. 1. Now they are in the hands of a most wise God , who knowes what is better for us than we doe for our selves . 2. They are in the hands of a merciful God , who turns all to good to his people , and hath promised to pitty and spare us , as a man spares his Son that serves him , Psal. 103.13 . all his wayes are mercy in making promises , and truth in keeping them , Psal. 25.10 . 3. They are in Powerful hands , hee is able to keep what we have committed to his trust , Ioh. 10.28 , 29. 4. They are in faithful and trusty hands , friends may deceive us , Micah 7.5 . but he is truth it self , he cannot deceive , nor be deceived . 2 It may comfort us in afflictive times , that all our afflictions are in Gods hand , for matter , manner , time , and measure , Revel . 2.10 . he shall cast some of you , not all . 2. He shall cast you into Prison , not into the grave . 3 It is but for ten dayes , not ten years . God sets them their bounds , and sayes to these Metaphorical waves , as hee doth to the Natural , Hitherto shall yee come and no further . He measures out the dayes and nights , and moneths and years , that our trials shall continue , Iob 7.3 . As we came into the world by Providence , so we goe out of the world by Providence , God hath set us our bounds which wee cannot pass , Iob 7.1 . & 14.5 . neither men nor Devils can take away our lives from us till our work be done , Ioh. 7.30 . wee should therefore be couragious in duty , and run hazards for God , in whose hand is our life , and not be afraid of man who must dye , Isa. 51.12 . we have our day and to morrow to work , and till we have finisht our course none can hurt us , Luk. 13.32 . to God the Lord belong the issues from death , Psal. 68.20 . we should therefore submit our wills to Gods will , bee willing to live so long as he would have us live , and to dye when he shall call for us . 3 We should bless God , who hath brought us forth , into the best times that ever the Nation saw , our Lot is fallen in pleasant seasons ; they are happy times in respect of means , though we have made them unhappy for want of hearts to improve them . We should not therefore quarrel at the Providences , and various dispensations of the times , but rather admire and adore the wisdome and goodness of God in them , so did Daniel , ch . 2.20 , 21. 4 We should improve the time which we have from God , unto his praise . Who plants a Vineyard and doth not eat the fruit of it ? Our time is Gods , and therefore great reason we should spend it to his praise , Acts 13.36 . It was the great commendation of the men of Issachar , that they understood the times , and knew what Israel ought to doe in them , 1 Chro. 12.32 . It is the greatest wisdome in the world , to observe the opportunities and seasons of grace , Ephes. 5.15 , 16. Hence our Saviour chargeth it as a great sin upon Iezabel , in that hee gave her space to repent , but she repented not , Revel . 2.20 . most live as if time were at their owne dispose , they are very liberal of anothers right , promising themselves many dayes and years , when they have not assurance of one day , Isa. 56. ult . Luke 12.20 . As we cannot adde one cubit to our stature , so we cannot adde a day to our daies . How sad then is the condition of wicked men , who daily dishonour that God in whose hand is their life ? Consider , your times are in the hands of that God to whom you are profest enemies , and with whom he is angry every day , Psal. 7.12 , 13. though he bear long , yet he will not alwayes bear , for their feet shall slide in due time , Deut. 32.35 . VERSE . 8. The Lord God hath sworn by himself , saith the Lord of Hosts , I abhor the excellency of Jacob , and hate his Palaces , therefore will I deliver up the City , with all that is therein . IN this Verse we have a Prolepsis , or preventing of a Plea which Israel might make for themselves , saying , Wee are the people of God , in Covenant with him , and have received Circumcision , the seal of the Covenant , and at this day we doe enjoy many glorious priviledges , and signal favours from him , and therefore it is not like that he will destroy us , whom he hath loved so long , and made the head of the Tribes , and the glory of the world . To this the Prophet answers , Deceive not your selves with any vain confidence in your pomp , and priviledges , as if your glory and excellency could secure you from divine Justice ; for I must tell you from the Lord , that since you have abused his blessings , hee abhors your Excellency , hates your Palaces , and will destroy your Cities wherein you trust , vers . 1. and the better to assure you to the truth of all this , he hath sworn it , The Lord hath sworn , that he abhors the excellency of Jacob. In this Verse we have , 1. A Commination , I will deliver up the City , with all that is therein ; q. d. you glory in your two fortified Cities , viz. Samaria and Ierusalem , you trust in the riches , strength , and fulness of them , but though they be never so full of men , money , and all manner of store ; yet for your sins I will deliver them , and all their riches , with all the inhabitants into the hands of the Assyrians , and Chaldeans for a prey . Though in their owne conceit they seem invincible , by reason of the multitude of men and ammunition , yet I will empty them , and will send an enemy to besiege them , into whose hands I will deliver them . By City here is meant , the Citizens and their substance , all should become a prey to the merciless enemy , both in Samaria and Ierusalem , for by a Synechdoche both are here threatned ; both had sinned , and therefore now both shall suffer ; Samaria shall be sackt by the Assyrians , and Ierusalem by the Chaldeans . It is true , that in this Chapter , and in the whole Prophecy , the Prophet speaks primarily , and principally to the ten Tribes ; but secondarily , and concomitantly to Ierusalem , and the other two Tribes , as I have shewed , vers . ● . 2. Here is the ground of this destruction , and that is , Gods detestation of them for their sins , I abhor the excellency of Iacob , and therefore I will deliver their Cities into the hands of their enemies . Some render the words thus , I abhor the Pride of Iacob , that is true , for as the Lord abhors Pride in all , so especially in his Israel , a people neer unto him . The word signifies both Pride and Excellency , but because this people confided in their Priviledges , and boasted of their Dignity , therefore the word is most properly rendred excellency . The word is sometimes taken in evil part , for pride , and arrogancy , Exod. 15.7 . and sometimes in good part , for magnificence and excellency , so here ; for the Prophet in this Verse doth not enveigh against their pride , ( he had done that before ) but he labours to remove their carnal confidence which they placed , 1. In the Temple , which is called in Scripture by the name of Excellency and Glory , because it was that wherein they gloried , Psal. 47.4 . Ezek. 24.21 . 2 In their Riches , Dignities , Priviledges , and Prerogatives , wherewith that Nation was adorned above all the people of the world , Rom. 3.1 , 2. & 9.4 , 5. they thought that the bare having of these would shelter them from punishment , but the Lord tells them , that he abhorred both them and their priviledges , and since they had abused them , and so forfeited them all , they were now so much the more hateful and abominable to God ; q. d. You look upon your selves as the only high and holy ones of the World , but I tell you ( saith God ) since you abuse my blessings to my dishonour , I look upon you as a pack of prophane , ungodly men , and will deal with you accordingly ; and therefore tell not me of your Temple , Sacrifices , dignity , and riches , for I tell you to your faces , that I detest both you and your excellencies , and abhor your stately Palaces , which you have built by oppression and cruelty , and have abused to my dishonour . 3 Here is the confirmation of this Commination , The Lord hath sworn it , even the Lord of Hosts , who is Omnipotent , and hath all power in his hand to execute his purposes . The Lord doth not only say it , but swear it ; the Iewes were hard of belief , and sleighted the threatnings of the Prophets , therefore the Lord confirms it with an Oath , saying , I have sworn by my self , or as the words are in the fountain , I have sworn ( Benaphsho , in anima sua ) by my Soul , or Life , the Lord swears by himself , because there is none greater than he . The soul is the man , and he that swears by his soul swears by himself , and therefore the soul ( according to the Hebrew Idiom ) is oft put for a mans self , as Psal. 3.2 . Ier. 51.6 . Matth. 25.26 . It is an Anthropopathy frequent in Scripture , Gen. 22.16 . Ier. 51.14 . it is spoken of God after the manner of men , as an Hand , an Eye , a Face , a Foot , is oft ascribed to God ; so here and elsewhere , a Soul is ascribed to God , Isa. 1.14 . Ier. 5.9 , 29. which is God himself , for whatsoever is in God , is God. Q. d. If we beleeve men who swear by their soul , or life , ( which yet is as nothing ) how weighty ought my Oathes to bee with you ( saith the Lord ) when I put my self to pledge ; and if yee will not beleeve my Prophets , yet beleeve me , whose Decrees are immutable , whose Iudgements are intolerable , who cannot deceive , nor be deceived ; who am Omnipotent , and able to put all my Threatnings in execution against you , since I am the Lord of Hosts , whom all Creatures doe obey as their supreame Commander . OBSERVATIONS . 1 Swearing in it self is lawful . God himself who cannot sin , yet swears by himself , Isa 45. 23. & . 62.8 . Heb. 6.13 . The Lord to strengthen our faith in the truth of his Promises , sometimes swears , Gen. 22.16 . Psal. 132.11 . Heb. 6.17 . and sometimes he confirmes the truth of his Threatnings with an Oath , to make us fear , Psal. 95.11 . Heb. 3.11 . thrice happy they for whose sake the Lord swears , and most unhappy they that beleeve him not when he swears ; since he that beleeves not God makes him a Lyar , 1 Ioh. 5.10 . not by any transmutation of God , but because hee esteemes his Word and Promises as a false thing . 2 Wicked men are hardly brought to beleeve the Threatnings of God. The Lord must swear here to awaken them out of their stupidity , so sottish are men by nature , especially when hardned in a way of sin ; and if Gods owne people in whom there is a Principle of Grace , be slow of heart to beleeve the Doctrin of the Gospel , Luke 24.25 , 26. how hard is it to work those truths upon those who have neither eyes to see , nor ears to hear , 1 Cor. 2.9 . 3 God is the Lord of Hosts . He hath all Power in his hands , and all Creatures at his command , ready to execute his wrath upon wicked men . This Title is given to God above two hundred times in the Old Testament , and but once in the New , Iam. 5.4 . the reason is , because this is a name of Majesty and Terror , suitable to Old Testament times ; but in the New Testament he hath more sweet and mild Titles , as Father of Mercies , God of all consolation , the Saviour of all men , &c. We should therefore fear to displease him , who hath the higher Host of Heaven , Myriads of Angels , and the lower Host of Creatures on earth , all ready at the least beck of their Lord and Master to destroy his enemies . 4 No Privil●dges can preserve a sinful people from ruine . Let them be exalted to Heaven in excellency and glory , and be loaded with riches , nobility , dignity , and preheminence , yet if they abuse those Priviledges they shall be thrown down to Hell , Matth. 11.23 . God is no respecter of Persons , but in every Nation such as work righteousness are accepted of him , and such as work unrighteousness , be they Iewes or Gentiles , are rejected of him . When God shall chuse a people to be an holy people to himself , and they shall walk unholily , and live like the prophane of the world , it is just with God that they should perish with them . Many boast that they are Christians , they are Baptized , they hear the Word , and receive the Sacrament , Aye , but do you walk up to those Priviledges , and answer them with obedience ; if not , you are but baptized Heathens ; yea a drunken Turk is nearer Heaven than a drunken and dissolute Christian. Meer Titular Christians , are no Christians . As he is not a Jew that is one outwardly , so he is not a Christian that is one only nominally ; we must be internal ones in spirit and in truth , answering our Gospel . Priviledges with Gospel-Practises , and then we shall be happy , Rom. 2.25 , 28 , 29. 5 Sin makes God to hate our very dwellings and Palaces . He loathes the habitations of wicked men , and looks upon them as so many Swine-styes , and sinks of sin . The habitations of the wicked are cursed of God , Iob 12.6 . & 15.34 . Zach. 5.4 . As we should keep our bodies pure , as becomes the Temples of the Holy Ghost , so wee should keep our Houses pure from sin , and put away iniquity farre from our Tabernacles , that they may be Bethels , houses of God , and not Beth●avens , houses of vanity and iniquity , Iob 11.14 . & 22.23 . this is the way to keep our houses in peace , Iob 5.24 . Prov. 1. ult . & 8.6 . and to make our Families flourish , Prov. 14.11 . We should rather desire with those holy Patriarcks , Abraham , Isaac , and Iacob , to live in Tents , and mean houses , where we may serve God ( remembring that we are but Strangers and Pilgrims here , but Citizens of Heaven ) than to live ( as these Epicures in the Text ) in stately Palaces , abounding with sensual luxury , and all manner of riot , till they be destroyed . 6 When men will not beleeve the Threatnings , they shall feel the punishment . The righteous doe hear and fear , but the wicked never fear , till they feel the Sword and Pestilence upon them . When no warnings can mend a People , then Judgements end them ; as we see in the old World , Ierusalem , and others ; Lots Sons in Law would not beleeve till they were burnt , Gen. 19.14 . nor Pharaoh till he was drowned . 7 It is Sin that ruines Cities . Israel sinned , and now City and all is taken . It is this , that hath brought fire and sword , desolation and destruction upon the most glorious Cities . Many complaine of Instruments that have betrayed them , but it is our sins that have betrayed us into their hands ; and therefore Magistrates , Ministers , and Governours should improve their interest for the stopping of sin , that so they may prevent the ruine of those places where they dwell . VERSE 9. And it shall come to pass , if there remaine ten men in one house , that they shall dye . WEE have heard of Israels Captivity before , but since that could doe no good , now comes the Pestilence , and that no ordinary one , which usually leaves some untoucht ; But such a terrible , destructive Pestilence , that should sweep away all before it ; insomuch that if ten men remaine alive , they shall all dye , and they shall be buried not in an ordinary way , but they shall be burnt , and that by the nearest relations , which was used by the people of Israel , only in cases of extream necessity , 1 Sam. 31.12 . In this Verse we have , 1 A Iudgement threatned , viz. death , Yee shall dye , i. e. by the Pestilence . Those that escaped the Sword , and were not killed , or carried away by the enemy , the Pestilence , or some other Judgement shall slay them , as appears by the next verse . 2 Here is the fierceness of this Pestilence , it shall sweep all before it , this is more than the Pestilence usually doth ; God had corrected them before with lighter rods , yet he left some alive ; but now if ten men remaine in some very numerous Family , they shall all dye together . This sets forth the dreadfulness of Gods wrath against this people , for when the Plague rageth very fiercely , yet it usually spares some , if there bee four or five in an house , usually one is spared , or if eight in a Family , it may be two are spared ; but when there are ten in a Family , and they must all dye , this is dreadful indeed . By Ten the Prophet signifies many , because ten is the utmost of single number ; It is a certain and distinct number put for an uncertain , the like we find , Numb . 14.22 . Levit. 26.26 . 1 Sam. 1.8 . Iob 19.3 . Psal. 91.7 . Eccles. 7.19 . Isa. 5.10 . Zach. 8.23 . Mat. 25.1 . 3 Here is the certainty of this dreadful destruction , It shall come to pass ; that is , it shall certainly come to pass , for God hath so decreed it , and there is no resisting . OBSERVATIONS . 1 Iudgements seldome goe alone . When God begins to correct a people he takes them up for all together , and spends one rod upon them after another , till he hath either mended or ended them . God wants not variety of wayes to cut off rebellious sinners , if they escape one Judgement , yet he hath another to arrest them , Amos 5.19 . & 9.1 , 2 , 3. Mat. 24.7 . he hath moths , thieves , rust , and cankers to rob us of our comforts , Iam. 5.2 , 3. 2 Desperate Diseases must have desperate Cures . When gentler corrections will not work on a people , then come direful plagues and end them . Those sinners were become desperate and incurable , and now the Lord sets upon them with direful judgements and consumes them that so all the Nations round about might hear and fear , and doe no more so wickedly . 3 Incorrigible sinners are cut off by the Pestilence . God had used all means to reclaime this People , but all in vaine , therefore now they must dye for it . So true is that of the Apostle , The wages of sin is death , Rom. 1.31 . & 6.23 . Sin and Death came into the world together , Gen. 2.17 . Dan. 9.11 . Rom. 5.12 . How blind then are the Socinians , that can finde no place in Scripture where it is said , that death is the punishment of sin . 4 What God hath decreed shall certainly be effected . Though we cannot bring it to pass , yet he can and will , whether it be for the overthrow of the wicked , as here ; or for the comfort of the godly . The counsel of the Lord shall stand , and the thoughts of his heart unto all generations . Men may plot , and contrive wayes to overthrow the Doctrine and Discipline of Christ , but these devices and counsels of men shall not stand , it is the counsels of the Lord only that shall abide , Psal. 33.10 , 11. VER 10. And a mans Uncle shall take him up , and he that burneth him , to bring out the bones out of the house , and shall say unto him that is by the sides of the house , Is there yet any with thee ? and he shall say , No ; then shall he say , Hold thy tongue , for we may not make mention of the name of the Lord. WHat the Prophet had exprest somewhat obscurely in the precedent Verse , he sets down more fully and clearly in this , viz. That the Pestilence should be so dreadful , that it should destroy whole Families , insomuch that there should not be living men enough to bury the dead . There should neither be Father nor Mother , Brother nor Sister , Son nor Daughter left alive to doe the last office of Burial for them ; but a mans Uncle , or Kinsman must doe it for him , else hee may lye and rot above ground . This shews what great desolation the Pestilence had made amongst them , that the Uncle , or nearest Kinsman ( to whom the right of succession to the Inheritance belongs ) must bee constrained to burn the Body , that so he might carry the bones out of the house with more ease . This was servile work , and belonged to mercenary men appointed for that purpose , Ezek. 39.14 . but for want of such ordinary Officers to doe it , the Kinsman must doe it . So that in this Verse we have , 1. An Amplification of that great desolation which the Pestilence should make amongst them , it should be so terrible that it should destroy whole Families , and cut off those ordinary Officers which were appointed to bury the dead , insomuch that the next Kinsman . must be forced to doe it ; neither shall he doe it in an ordinary way , but he must burne his bones . Calvin and others make the Uncle alone to be both the burner of the dead , and the burier of his bones ; they read the words thus , His Uncle shall take him up and burne him , that he may carry the bones out of the house . This reading seems to be most genuine and agreeable to the Text and context , setting forth the dreadful hand of God upon them , in that the Pestilence should be so fierce , that they should want ordinary Officers to bury the dead . Q. But how are they said to burne their dead , when it appears both by the Old and New Testament that the Jewes did bury their dead ? Gen. 23.4 & 49.31 & 50.5 , 25 , 26. Mat. 8.21 , 22. Joh. 19.41 , 42. A. It is true , usually they did bury their dead in times of Peace , but in times of Warre they sometimes did burn their dead , as they did Saul , and his Sons , to prevent further abuse which might be offered to their bodies by the Philistims , 1 Sam. 31.12 , 13. so in times of great contagion to prevent stench , and further infection , they burnt their dead , as in the text ; They might also burne them to cleanse the house ( which was fallen to the Kinsman ) from legal uncleanness by the dead , Numb . 19.14 . Hence we read of their Vespillones , and Pol●inctores , their buriers and their burners of the dead , and so had the Gentiles , and the Romans , they burnt their dead to ashes , and put their ashes into Urns ( as appears by * Virgil , Ovid , and others ) and Pitchers of Gold , Silver , Brass , or Marble , with great care and ceremoniousness . These Iewes being themselves Idolaters , did symbolize too much with Heathens and Idolaters in this thing . 2 Here is the reason why they burne the dead , and that is , that they might the easier carry the bones out of the house , when the flesh was burnt off before . 3 Here is a Conference between the Kinsman and him that lies in the house , and he shall say unto him that is by the sides of the house ; that is , to him that is within the house , as Ionah was said to descend into the sides of the Ship , Ionah 1.5 . so these for fear did run into some corner of the house , to hide themselves from the infection . The Question which he asks is this , Is there any yet with thee ? viz. left alive in the family , or dead , that I may burne them , and bury their bones . 2 Here is the Parties answer in the Negative , No , there is an end of all , there is not * one left , they are all dead and gone , according to that , verse nine , If ten men be in one house , they shall all dye . The Prophet inlargeth himself in this discourse , about Gods Judgements , the better to awaken these sottish , sensual , secure sinners . 3 Here is the inference upon this answer , then shall he say , Hold thy tongue , be silent , be patient , doe not fret , nor fume , doe not mutter nor murmure against God , as if he had wronged you , because he kills you ; but acquiesce in his just Judgements , and silently submit unto his will , for it is his work , Amos 5.13 . As for us , our sins are so great , and grievous , that we dare not once call on the Name of the Lord , for a release , or mitigation of his Judgements . 4 Here is the reason why they must keep silence , viz. Because the Lord was just in all that hee did unto them , and therefore they might not once make mention of the Name of the Lord by way of complaint , thus some . Interpreters sweat , and are much perplext with the various Versions of this Text , insomuch that there are almost as many Interpretations of it as there be Interpreters . 1 Say some , It seems to point at these two , who agree to be silent in what they had done , lest they should bee sequestred as uncleane by the Law , being legally polluted by touching the dead , Numb . 19.14 . 2 Others give this gloss , Hold thy tongue , for we may not make mention of the name of the Lord , q. d. Be silent , lament not for them : for they are not worthy lamentation , they are so wicked , that they will not once remember God : nor cry to him , though he bind them with the cords of affliction . 3 Others make it the voyce of desperate persons ( according to the Margin of our Bibles ) VVe have not , or we will not make mention of the name of the Lord , q. d. it is bootless to pray , for God is set to plague us , and will not be pacified ; let us therefore eat and drink , since to morrow we must dye . Never tell us of Gods name , for he is our enemy , and we cannot endure to hear of him , for neither he nor his Ministers doe ever Prophesie good unto us . If we should call upon him we may mind him of us , and so bring new plagues upon our selves . This agrees best with verse eleven , which follows immediately . 4 Others thus ; These Hypocritical ones , that formerly gloried that they were Gods people , his peculiar , his inheritance , his holy ones , &c. Gods wrath shall lye so heavy upon them , that they shall boast no more of this , for they shall bee dumbe when they hear Gods name , and abhor it as desperate reprobates use to doe . He will not suffer them any longer to take his name in vaine , his wrath shall burne so fiercely against them , that they shall not dare once to make mention of his name , or to come neer him who is a consuming fire . OBSERVATIONS . 1 Decent burial is a mercy . It is reckoned as a Judgement here , that these wicked men should want the honour and solemnity of ordinary burial . It is a mercy to have a Grave , and therefore when the Kings of Iudah are recorded , their burials are also mentioned ; and those of highest merit were buried in the upper part of the Sepulchers of the Sons of David , 2 Chron. 32.33 . Asa a good King was honourably buried , with great solemnity , 2 Chron. 16.14 . and so was King Zedekiah , Jer. 24.5 . But so was not wicked Iehoram , 2 Chron. 21.19 . and it was a curse upon Iehojakim , that he should be buried with the burial of an Asse , and be contemptibly cast into a ditch , Ier. 22.18 , 19. It is reckoned as a Judgement , when men have no burial , Psal. 79.3 . Deut. 28.26 . 1 King. 21.23 , 24. Ier. 14.16 . & 16.4 . and therefore David commends the burial of Saul , he blesseth and rewardeth the men of Iabesh for it , 2 Sam. 2.5 . The Body is a peice of Gods Workmanship , curiously wrought , Iob 10.8 . & 33.4 . Psal. 139.5 . and therefore must not be carelesly thrown away , it was redeemed with the precious bloud of Christ , and is the Temple of the Holy Ghost , 1 Cor. 3.16 , 17. & 6.15 , 29. and shall be raised up at the last day , and bee made like to Christs glorious Body , Iob 19.25 . Phil. 3.21 . It is one of the last offices that we can doe for our Relations , we should therefore decently commit their bodies to the grave , as to a bed of rest , Isa. 57.2 . there to remaine till the general Resurrection of us all . So they did by Steven , Act. 8.2 . and the Patriarchs , Acts 7.15 , 16. Caution . Yet we must beware , 1 Of the fopperies of the Papists , who keep the bones of Saints ( supposed Saints most of them ) unburied , that they may worship them , kiss them , and offer to them . 1 Bones are a part of mens bodies , and ought to be buried decently as well as the body , Exod. 13.19 . Iosh. 24.32 . it is reckoned as a punishment to have the bones lye unburied , Isa. 14.19 . Ier. 8.1 , 2. 2 There is no Precept nor President in all the Word of God , that commands such Worship ; yea the Lord himself hid the body of Moses , that it might not be Idolized , Iud. 9. 3 Those Relicks have proved to be the bones of Asses , Stags , Theeves , and Murderers . 4 It is injurious to Christ , and derogates from his Merits ; yea it is injurious to the Saints , who are kept from their graves , where they rest in peace till the Day of the Lord. Besides you may see the folly of Superstition , when they should be imitating the Graces of the Saints , they are gathering their bones and breeches , their caps and girdles , their hairs and habits . At Rome , who lists may see St. Martins Boots , St. George his Sword , S. Crispins Cutting-knife , Iosephs Breeches , Maries Smock , Thomas his Shooe , the Milk of Mary , the Swadling-clouts of Christ , and the Asses Head that he rode on . So that Rome is a Church where Relicks and Images are worshipped , God Almighty pictured , Vowes violated , Prophaneness countenanced , half Communions administred , Humane Traditions equalized with Scripture , and Ceremonies multiplied . 2 Caut. Yet our greatest care should be for our Souls , what will it avayl us to have the body perfumed , spiced , and embalmed , when the Soul which is the noblest part shall rot , and perish ? Look to your Souls , and then God will provide for your bodies ; when the Mid-wives feared the Lord , he made them houses . 3 Caut. Yet we should not be dismayed , when the bodies of Gods Saints be given to the Beasts of the Field , and the Fowls of Heaven , Psal. 79.2 , 3. faith fears not such things . He that numbers the hairs of our heads , will not lose our bones ; he that is so careful of our excrementitious parts , will not suffer our essential and integral parts to perish . Solemn burial addes to the comfort of the living , but not of the dead . Lazarus had no Funeral solemnities , nor Marble Monument , yet was he carried into Abrahams bosome : — Facilis jactura Sepulchri , Coele tegitur qui non babet Urnam . Lucan . l. 16. 2 Obs. Gods people must be patiently silent in calamitous times . They must not be stupidly silent , for Grace doth not raze , but raise , and rectifie the affections . We may spread our distress before God , and in an humble manner expostulate with him ; as Iob , Ieremy , and other Saints have done . It is an holy silence , and not a sinful silence , which is here enjoyned us . When Gods hand lyes heavie upon us , not only our Tongues must be silent , Levit. 10.2 , 3. 1 Sam. 3.18 . Isa. 36.6 , 7 , 8. Amos 5.13 . Zeph. 1.7 . but our Souls must keep silence to Jehovah , Psal. 62.1 . My soul waiteth upon God , so we read it , but others according to the Original , thus , My soul is silent , quiet , submiss , and subject to God , my affections are subdued to him . Many mens Tongues are silent , but their hearts are full of rage and fury ; yea many mens words are smooth as oyl , when their hearts are like drawn swords . But a gracious soul in all humility adores the just Judgements of God upon himself , and others , without any murmuring or contradiction . He doth not impatiently fly in Gods face , nor charge God follishly , Iob 1. ult . but he peaceably resigns himself , and all he hath unto Gods dispose ; God is the Potter , and he is the Clay , ready to be formed and framed , raised or ruined , made or marred , as he shall please . Hee gives the Lord a blank as it were , and bids him write what please himself , and it shall please him . Murmuring doth but double our strokes , it is a slandering of God , and a charging of him with folly , which he will not bear at our hands ; and therefore when ever Israel fell to murmuring , a Judgement presently followed ; other sins he can bear withall , but not with this . Untamed Heifers may gall their necks , but they cannot break the yoke . Wild Bulls in a Net , by tosfing and tumbling do but intangle themselves the more , Isa. 51.20 . it is Prayer and Patience that will mend all ; fret not then at Gods dispensations , neither quarrel with his Providences ; but judge your selves , and justifie him , so shall you have peace , Levit. 26.40 . 41 , 42. Iudg. 10.15 . 2 Chron. 12.6 . Ezra 9.13 . Neh. 9.33 . Psal. 51.4 . & 119.137 . Dan. 9.7 . 1 Cor. 11.31 . Let us not like Sons of Adam justifie our selves , and lay the fault upon God , but let us kiss the hand that smites us , and say , Righteous art thou Lord , and just are thy judgements . 3 Obs. Hypocritical shews and shadows of Religion will stand a man in no stead in a day of wrath . These sensual Idolaters cried , The Temple of the Lord , the Temple of the Lord ; they boasted that God was their Father , and they his people , that they knew him , and were known of him above all the people of the earth , Hos. 8.2 . But now the day of wrath is come , they dare not once make mention of the name of God , they are so opprest with the guilt of their sins . It is not crying Lord , Lord , but doing Gods will sincerely , that will yeeld us comfort in calamitous times , Matth. 7.21 , 22. 2 Cor. 1.12 . A dead Beast can doe us no service , and dead Graces will stand us in no stead . Let us not then cheat our selves with shewes instead of substance , and with counters instead of gold ; let us not be almost , but altogether Christians , not having a name only to live , but let us live indeed ; that we may be Nathaniels , Israelites indeed , in whom there is no reigning guile , Ioh. 1.47 . 4 Wicked men in calamitous times are f●ll of despondency and despair . Though in times of Peace they may boast how God loves them , yet when God awakens their Consciences by his Judgements , the very name of God is terrible to them , and they could wish he were not : Then either they hide themselves with Adam , or run from him as Cain , Gen. 4.13 . or hang themselves with Iudas , or cry with those wicked ones , Iob 21. 14. Depart from us . Or , they blaspheme because of their pain , and like Serpents fly in the face of him that toucheth them , Rev. 16. ult . and like Heathens , who in their calamities curse their gods , and beat them , as the Authors of all their misery ; and at last they shall cry to the Rocks and Mountains to fall upon them and hide them , Luke 23.30 . Rev. 6.16 . These cry , There is no hope , Jer. 18.12 . and therefore they banish the thoughts of God out of their hearts , Psal. 10.4 . and will not once make mention of him in their troubles . These are beaten , but not bettered ; corrected , but not amended ; and in some respect worse than Heathens , of whom Seneca observes , That they were most busie in worshipping their gods , when they were most displeased . But we have those that fly from God when he draws nigh to them , thoughts of God are never more pleasing to a gracious soul , nor never more displeasing to wicked men than when they are in trouble . VERSE 11. For behold the Lord commandeth , and he will smite the great house with breaches , and the little house with clefts . IN this Verse we have an Amplification , and Confirmation of the precedent commination , vers . 8. The Prophet tells them , that the destruction shall be general , high and low , rich and poor , great and small , none should escape , but as all had sinned , so all should suffer ; a forreign enemy like a violent floud should over-run the Land , so that there should be no escaping . These Sinners were secure , and carnally-confident , trusting in their two victorious and successful Kings , Ieroboam the second King of Israel , and Uzziah King of Iudah ; they sleighted the words of the Prophet , and therefore the Lord resolves to preach to them in another manner viz. by the Sword of the Assyrian , and Chaldean , who should make them feel , what they would not beleeve . In the words we have , 1 The causal Particle , For , which hath relation to the eighth and ninth Verses , where the Lord threatneth to destroy the City with its fulness , and to adde the Pestilence to the Sword , and gives you the reason of it in this verse , Mandavit Dominus , the Lord hath commanded and decreed it , and none shall be able to reverse it . 2 Here is an ecce , behold , to incite both our Attention and Intention , it calls for our ears and eyes . 3 Here is the matter to be marked , and that is the command and charge of God to destroy his people for their provocations , The Lord commandeth , and he will smite the City , q. d. you have not to doe with an impotent man , but with an Omnipotent God , who as he hath made all things , so he hath them all at his beck , to help or hurt us as pleaseth him . Hee needs not Armies , he needs not Instruments to confound his adversaries , it is but speaking and it is done , Psal. 44.4 . & 148.5 . Q. How doth the Lord smite the City , when hee only commands that it should be done ? A. It is a Rule , Quod quis per alium facit , per sel facere videtur . In that the Lord commands the Assyrians and Chaldeans to destroy , vers . 14. he is said to doe it himself , because they were but his rods , and the instruments in his hand to chastise his people ; whoever be the Actor , yet God is the Author . 4 Here is the Universality of this destruction , he will bring down great and small , he will cause the Assyrians and Babylonians to smite the great house with breaches , and the little house with clefts . The word which we render Breaches , signifies also droppings , which by little and little rot the house , and so make breaches and ruptures in it ; but in this place it properly signifies ruptures , and breaches . They were all incorrigible , and incurable , both great and small , and therefore now they shall be punisht , and perish together , both houses and inhabitants . Their Palaces and great Houses in Sion , and Samaria , should have a great down-fall ; and the lesser houses should chop , and chink , and moulder away . By these expressions the Prophet intimates , that both noble and ignoble should perish together ; as they had overthrown the Law , and all equity , vers . 12. so now God overthrows them . Some conceive , that the Prophet here alludes to some Earth-quake , which should make breaches and clefts in their houses , but the Prophet confutes these , and tells us ▪ that it shall be done by the hand of an enemy , vers . 14. Others Allegorize , and apply this to the two Kingdoms of Israel and Iudah , which are called two houses , Isa. 8.14 . By the great house ( say they ) is meant the Ten Tribes , which did excell in wealth and dignity . By the lesser house is meant the Kingdome of Iudah , which was little , compared with Israel ; the Kingdom of Israel should be so ruined by the Assyrians , that it should never be repaired ; but the Kingdom of Iudah should only have some clefts and chawns made by the Babylonians , which were in part made up again , after the seventy years Captivity in Babylon , by Ezra and Nehemiah . OBSERVATIONS . 1 Matters of moment must especially be marked . Great Judgements were coming upon this People , and the Lord by an Ecce , Behold , labours to awaken them to the consideration of them . The birth of Christ is a matter of great moment , and therefore the Angels come with a Behold , Luk. 2.10 . the seasons of grace are matters of great moment , and therefore a double Behold is set upon them , 2 Cor. 6.2 . Our Original Sin is a matter deeply to be thought on , and therefore it hath an Ecce setupon it , Psa. 51.5 . and so on the Day of Judgement , Iude 7. Revel . 22.7 . 2 Warre and Pestilence are Gods Servants , which come and goe at his beck and commandment . As all Creatures are his Servants , Winds , and Seas , and Sun obey him , Iob 9.7 . so all Armies are his , he is Lord of Hosts , and if he but stamp or hiss for an Enemy , or call for a Pestilence on the Land , they readily obey , Isa. 7.18 , 19. Levit . 26.25 . Ier. 47.6 , 7. he can destroy the most potent enemy by the most impotent and contemptible means , as Froggs , Flies , Lice , Psal. 105.31 . If he say to such and such Diseases , Go , seize on such a man , or such a woman , they go ; if he bid them cease , they cease . We should not therefore bribe the Sergeant , but compound with the Creditor . Run not in your sickness and distress to Physick or Friends , but make peace with God in the first place , and then all shall be at peace with you . We should also be patient under all Dispensations , looking at Gods hand in all , seeing him ordering and disposing all for the good of his . This will make you dumbe and silent , when you see it is the Lord that doth it , 2 Sam. 16.10 . Psal. 39.9 . Ioh. 18.11 . 3 Obs. Universality in sin brings universality in suffering . The generality of this people were corrupt , and now they are generally ruined . As rich and poor were Idolaters , Apostates , and Prophane ; so now they should be ransackt and ruined together . 4 Obs. Sin brings a curse on our dwellings , and layes famous fabricks in the dust , as I have shewed before on verse eight . VER . 12. Shall Horses run upon the Rock ? Will one plow there with Oxen ? for yee have turned judgement into gall , and the fruit of righteousness into hemlock . IN the precedent Verse the Lord threatned a general Judgment against these general Sinners , but they trusting to their owne strength and glory , feared no Judgements , but conceited that the Lord who had taken them into Covenant with himself , and adopted them for his owne peculiar people , and adorned them with many Priviledges above the rest of the Nations round about them , would not deal so sharply with them as the Prophet threatned ; but would take some gentler course , plowing them still by his Prophets , and labouring to reclaime them by their Ministery . To this the Lord answers in this Verse , by a Prolepsis , he prevents this evasion and vain conceit , telling them , that it was to no purpose to take any more pains with them , or to correct them with gentler rods , for they remained still obstinate and perverse , falling away more and more , growing worse and worse ; so that he did but plow the rocks , and so break his Plows without any increase ; and sow the sands , losing his labour on them ; and therefore he is now resolved , that his Spirit should no longer contend with such rockey rebellious Sinners nor his patience wait any more upon them . The Interrogation is a strong Negation ▪ Shall Horses run upon the rock , or Oxen plow there ? No , they will not , they are not fit places for such purposes ; and doe you think that I will alwaies sing to deaf men , and bestow my cost and care upon such rockey and hardned Sinners , that will bring forth no fruit ? It is a Proverbial speech , and signifies lost labour , and therefore we use to say of such as labour in vaine , They goe about to plow the rocks , and sow the sands . Interpreters vary much in their Exposition of this first branch of the verse . See five various senses in a Lapid● , and six in our large Annotations ; that which I have given ( with submission to better judgements ) I conceive to be most genuine and best agreeing with the context ; which is the surest and foundest way of expounding Scripture , and is of more weight than an hundred sic dixits of this and that man. So that in this Verse we have , 1 The Lords resolution to plow these rocks no longer . 2 Here is the Reason and ground of this Resolution , viz. for their Injustice , Oppression , Tyranny , and all kind of cruelty towards the poor . There was no righteousness to be found amongst them , they had turned Judgement into Gall , or Poyson , ( as the word also signifies ) because poyson is the bitterest part of poysonous beasts , to wit , the gall . The word also signifies the Head , and is put for Poyson , because the Poyson of Dragons lies in their head , Deut. 32.33 . And righteousness into hemlock , o● wormwood , so the word properly signifies , and it is so rendred in other places , as Ier. 9.15 . Lam. 3.15 . Amos 5.7 . They absolved the nocent , and condemned the innocent ; they acquitted the wicked , and condemned the just ; they favoured the rich , who could bribe well , and opprest the poor who had nothing to give , Amos 4.1 . so that their Courts of Justice were as sweet as Honey to the wicked , but as baneful and bitter as gall to the godly . Justice in it self is a most sweet and pleasant thing , it is the very asylum and sanctuary of the poor , and the oppressed ; but these luxurious ones had turned this soveraign Medicine into a deadly Poyson , and made that which is in it self sweet as h●●ney , to become bitter as gall unto the oppressed , and as hemlock to the poor , which is a dangerous venemous weed , killing him that tasts of it . OBSERVATIONS . 1 The patience of the Lord will not alwayes , wait upon impe●itent sinners . He will not alwayes plow the rocks , and sow the sands , not take pains with such ground as brings forth nothing but Bryars and Thorns , such barren ground is nigh to cursing , Heb. 6.8 . Isa. 5.1 . to 8. The Lord had planted his Vineyard in an Horn of Oyl , i. e. in a very fruitful soyl , from whence he might justly expect the generous fruit of sincere obedience ; he fenced it about with his gracious Protection and good Laws ; he removed all impediments of growth and fruitfulness ; but when he came to look for grapes of obedience , behold the wilde grapes of cruelty , injustice , and disobedience ; he therefore resolves to take away the hedge , break down the wall , lay it wast , and expose it to the fury of every wild beast . Barren trees are good for nothing but fewel , Matth. 3.10 . Mark 11.12 . Luke 13. 6. to 10. When the Lord by his Word and Spirit hath long striven with men , labouring to bring them to Repentance , but they will not be wrought upon , but are like the Cypress tree , the more it is watered , the more it withers ; the Lord at last resolves to make a final end with them , and utterly to destroy . them , Gen. 6.3 . Isa. 1.5 . 2 Proverbial speeches are commendable . The Lord himself useth them in Scripture . All Proverbs are commendable , especially sacred ones . They are short , witty , pithy , concise speeches , like jewels that containe much worth in a little room . They prove themselves , and will have no nay , they save many words , and help the memory , a man cannot tell how well to forget them , or gain-say them . Hence Solomon abounded with them , and Christ a greater than Solomon occasionally used them ; as , No man can serve two Masters . A tree is known by his fruits . He that humbles himself shall be exalted . It is better to give than to receive , &c. And it is observed , that the more learned any men are , the more pithy , sententious , and Proverbial they are ; as we see in Plato , Plutarch , Seneca , Aristotle , &c. 3 Obs. Perverting of Iustice is a Land destroying sin . There is not a more infallible fore-runner of a Nation ruine , than when Courts of Justice are turned into Courts of injustice ; and Courts of Equity become Courts of iniquity . This turning of Justice into Gall , brings gall and sorrow with it to a Land , Ier. 8.14 . & 9.15 . Hos. 10.4 , 5. it caused Ierusalems day to draw neer , Ezek. 22.6 , 7. A corrupt Judge is a cold Fire , a dark Sun , a dry Sea. A false Teacher that poysons Souls , an unskilful Physician that destroyes Bodies and a corrupt Judge that perverts Justice , are three great Evils ; the one destroyes the fountain of Piety , the other destroyes the fountaine of Sanity , and the third destroyes the fountaine of Civil Policy . If a man bee opprest , hee flyes to Courts of Justice for refuge , and if they shall give him a draught of poyson , or hemlock to kill him , this cryes aloud for justice against such , Isa. 5.7 . Ier. 5.28 , 29. Execution of Justice is a most sweet and pleasant thing to God , no Hony so delightful to us , as this is to him . How great then is their sin , who turn righteousness into wrong , sweet into sower , and make poysons of medicines ? See what God faith to such , Amos 4.1 . VERSE . 13. Yee which rejoyce in a thing of nought , which say , Have we not taken to us horns by our own strength ? IN the first Verse of this Chapter , the Prophet upbraids the Israelites with their carnal confidence ; and in this Verse he amplifies that exprobration ; Yee are they ( saith he ) which rejoyce in things of nought , and glory in your own strength , to your own confusion , as it follows , vers . 14. In this verse we have this Peoples sin , They rejoyce in a thing of nought . And in the next verse we have their punishment . Q. The Question will be , what is meant by a thing of nought , or of no moment , here ? A. By a thing of nought , 1. Some conceive an Idol is meant , which is called a thing of nought , or nothing , an Idol is nothing , 1 Cor ▪ 8.4 ▪ materially it may be wood or stone , but formally it is nothing . Though it may be something in respect of mens vain conceits , yet it is nothing in respect of any Divine power or vertue , for it can neither hurt nor help . These people worshipt the Calves , and worshipt Baal , and other Idols , and so might be said to rejoyce in things of nought . But , 2. Others conceive they rejoyced in Creature-comforts and Priviledges , such as Riches , Honour , Power , Success , the Covenants , Circumcision , Adoption , &c. all these they boasted and br●gged of , as if they could have sheltred them from Gods Wrath , but since they were rebellious and disobedient , the Prophet tells them they should doe them no good in the day of Gods Wrath , for they were but things of nought ; ●and meer nothing compared with God ; and in no wise to be rested in . 3 And most genuinely , To rejoyce in a thing of nought , is to rejoyce in an arm of flesh , to rejoyce in Armies , Strength , Victories , and Successes ; for so it follows in the latter part of the verse , which is exegetical , and illustrates the former , Yee rejoyce in a thing of nought . What 's that ? Why yee say , Have we not taken to us Horns by our owne strength ? it was their constant practise to rejoyce in a thing of nought , and to trust in their owne strength . By Horns here is meant the power , dominion , glory , and excellency of a people . It is a Metaphor taken from horned Beasts , whose strength and beauty lyes in their horns . So Deut. 33.17.1 . Sam. 2.1.10 Iob 16.15 . Psa. 92.10 . & 112.9 & 132.17 . & 148.14 . Thus they said , viz. in their hearts , and thoughts at least , for what words are to us , that thoughts are to God , his Word and Spirit search the inward parts of the Soul , Ier. 17.10 . 1 Cor. 2.10 . they thought they had made themselves strong and impregnable by their own power . The Prophet seems to allude to the power and success which Ieroboam the second , one of the Kings of Israel had , in whose reign Amos Prophesied . This King was very succesful and prosperous , he inlarged the borders of the Kingdom , and took divers Cities from the Syrians , 2 King. 14.25 , 27 , 28. So Iudah was very succesful under King Uzziah , as appears , 2 Chron. 26.1 to 17. these Victories and Successes made them proud , and lift up their horns , as if by their owne power and policy they had got the victory . Thus they rejoyced in a thing of nought , as if by their owne strength they had inlarged their borders , and could now defend themselves against forreign envasions . The Interrogation is a strong Affirmation , Have we not taken to our selves horns by our owne strength ? See what impious Arrogance , aud Vam-glorious boasting here is , every word gives a crake , Have not we taken , Have not we taken to us , have not we taken to us Horns , yet more , Have not we taken to us Horns by our owne strength ? They did all , God did nothing , he is not in any of their thoughts . I have read of Pope Adrian , who having built a stately Colledge at Lovaine , caused this to be written in golden letters over the gate , Utretch planted him , there was he born ; Lovaine watred him , there he got Learning ; and Caesar gave the increase , for he made him a Cardinal : one wittily comes after and subscribes , Hic Deus nihil fecit , God had nothing to doe here . So these men ascribed all to themselves , and shut out God. Though the Lord by an Almighty hand had brought them out of Aegypt into the Land of Canaan , and drove out the Canaanites before them , and by a strong hand preserved them in that good Land ; yet so proud , ungrateful , and dis-ingenious were they grown , that they sacrificed to their owne Net , and assumed all to themselves , saying , Have we not gotten these Victories by our owne strength ? The Lord can now no longer bear with this Sacrilegious robbing him , of the honour which was due to his Name : and therefore in the next Verse he tells them , That he will raise up a Nation against them , that shall utterly destroy them . OBSERVATIONS . 1 The Creatures excellency is all but vanity . Take the Quintessence of all the Riches , Power , Pomp , Beauty , Morality , and delights of the World , and put them in one scale , and put Vanity in the other , and they will prove lighter than vanity ; and therefore they may well be called , things of nought . But of this at large elsewhere . 2 Obs. Such is mans corruption and madness , that he rejoyceth in things of nought . He dislikes what is truly good , and delights in vanity , Psal. 4.6 , 7. Hence Solomon spends the whole Book of Ecclesiastes in disswading men from this folly and madness . St. Chrysostom tells us , that if he had a voyce like Thunder , and a mighty Mountain for his Pulpit , and all the Men and Women in the World for his Auditory , he would chuse that Text to preach on , Psal. 4.2 . O yee sons of men , how long will yee love vanity ? 3 Gods Word is a critical word . It discovers the thoughts and intents of mens hearts , and layes their inside open , so great is its power and efficacy . Gods Word resembles God , as he is the only Heart-searching God , so his Word is the only Heart-searching Word . It pierceth to the very Marrow , and discovers to us our most secret thoughts and affections , Heb. 4.12 . and can tell us , whether we delight in things of nought . 4. Wicked men ascribe that to their owne power and policy , which is due to Gods Power , and Grace . If they have success and victory , they presently lift up their Horns and push at God , that they may the better Sacrifice to their own Net , and burn incense to their drag . Hab. 1.15 , 16. Thus Senacherib King of Assyria boasted of his power and success , as if he could conquer not only Ierusalem , but its God also , Isa. 36. Thus that Heathen that went forth to Battle , being admonished to call upon the Gods , answered , that it was for cowards to pray , as for himself , he was resolved to try his own strength in Battle , he did so , and was slaine . Let others kiss their own hands , Iob 31.27 . and ascribe all to Idols and themselves ; but let us , with all the Servants of God , ascribe the glory of all we are , or have , to God alone , for what have we that we have not received from him ? 1 King. 8.24 . Psal. 20.7 . & 44.5 , 6 , 7 , 8. & 89.9 , 10.17 , 18. it is by the grace of God that we are what we are , 1 Cor. 15.10 . VER . 14. But behold , I will raise up against you a Nation , O house of Israel , saith the Lord the God of Hosts ; and they shall afflict you from the entring in of Hemath , unto the river of the Wilderness . THese words contain the Conclusion of the fifth Sermon , which Amos made to this People . We have seen their Sin before , we are now come to their Suffering . This people gloried in things of nought , and would not beleeve the Prophets words , but now they should be taught by blows , and bee made to feel what they would not fear , and therefore the Prophet begins with a but , But behold , q. d. you think by your own strength and power to subdue your enemies , but I will raise up against you the Assyrian , a mighty Nation , that shall chase you from one end of the Land to another . The Lord had told them before of Judgements in general that should come upon them for their sins , now he comes to particularize the Judgement ; he tells them who shall inflict it , on whom , and how farre . They had forsaken God , and cast him off , and now he forsook them , they trusted to their own strength but God sends against them a stronger than they , that should subdue them . But I will raise up against you a Nation , &c. In the words we have , 1. The Adversative Particle , But. 2 The Note of Attention , Behold . 3 The matter to be attended , I will raise up against you a Nation , viz. the Assyrian against Israel , and the Babylonian against Iudah ; for the bounds here set for the promised Land , do imply both Kingdoms , primarily Israel and Samaria , and secondarily , Iudah and Ierusalem , as I have shewed on Vers. 1. The Kingdom of Israel was overthrown by Salmaneser King of Assyria , and the City and Temple of Ierusalem , by Nebuchadnezzar King of Babylon ; these God raised up to cool their courage , and abate their pride . 4 The Lord tells them what this Nation shall doe to Israe● , They shall afflict them , they shall press and oppress , them by violence and Tyranny ; they shall hem them in , and so straiten them , that none shall escape . 5 Here is the extent of this affliction , and how farre it shall go , and that is from Hemath , which was situate in the North border of Canaan , looking Eastward , vers . 2. Unto the river of the Wilderness ; that is , to Sichor , a river of Aegypt in the South , looking Westward , and parting the Land of Israel from the Land of Aegypt , Numb . 34 , 5 , 8. Josh. 13.3 , 5. & 15.47 . 1 Chron. 13.5 it is called the river of the Desart , because it came out of the Desart ; some think it was the river Nilus , but the bounds of Canaan never extended so farre . Ieroboam had re-gained those bounds to Israel , they were proud of the Prize ; but about thirty years after Tiglath-Pileser re-gained it all from Israel , and laid it to the Assyrians ; and not long after comes Salmanesar the King of Assyria , and takes Samaria , and subdues the whole Kingdom of Israel . About one hundred years after , Iudah was carried captive into Babylon , according to that woe denounced against them , ver . 1. When Warrs arise yet some use to escape , but here the Lord threatens , that they shall be opprest from one end of the Land to another ▪ Though the Country were large and spacious , and there were many ways to escape , yet the enemy should befet them so strictly that there should be no escaping , but all should goe into Captivity . As all had sinned , so all should now suffer for sin . So that this verse seems to be a kind of Antithesis , and check to their Carnal confidence in their own strength and success , q. d. it is true , your King Ieroboam hath recovered your borders , but I will send one that shall recover all from you again . He restored all from Hemath to the Sea of the Plain ; and I will send the Assyrian who shall wast Israel from Hemath to the Sea , i. e. from North to South , and from East to West ; and then shall you see how infirm your firmness was ; when your Valour shall be turned into weakness , your Glory into shame , and your Mirth into mourning . 6 Who is it that saith all this ? why it is one that can and will perform it , It is the Lord , the God of Hosts ; who hath the Army of the Assyrians , and all other Armies at his beck and command , vers . 8. OBSERVATIONS . 1 Pride goes before destruction . In the precedent verse we read of Israels Pride and Carnal-confidence , and now see their fall . When pride is in the faddle , destruction is on the crupper , Dan 4.30 . we read of Nebuchadnezzars pride , and ver . 31. we read of his fall . Children that hold by their own coats pull themselves down ; by his own strength shal no man prevail , 1 Sam. 2.9 . Ezek 28.9 . 2 The Lord is true in all his Threatnings . Not one word shall fail of all that he hath spoken against a rebellious people . Hee threatned to send the Assyrian against Israel here , & he did it . He threatned to send the Babylonian against Iudah , and they came at last . 3 When people are rejoycing and most secure , then usually Iudgements are nearest . In the precedent verse they were rejoycing , and in this verse comes their ruine . When the old World was buying , selling , marrying , and merry-making , then came the Floud and swept them all away , Mat. 24.38 , 39. When Bellsring , Canons roar , Fires flame , and there is nothing but mirth and jollity , then may destruction be at the door . When men cry Peace , peace , then comes sudden and swift destruction , 1 Thes. 5.3 . 2 Pet. 2.1 . 4 It is God who raiseth up enemies against a rebellious people . I will raise up a Nation against you . War is one of Gods sore Judgments which he sends against a people of his wrath , Ezek. 14.21 . when men will not serve God with gladness and sincerity in abundance , then he makes them serve their enemies in want and misery , Deut. 28.47 , 48. Isa. 42.24 , 25. The Assyrian is but Gods ●tod , his Staff , his Axe , his Saw , to scourge , beat , hew , and divide ; they are but Instruments , it is God that is the Agent . 5 Universality in sin brings universality in suffering . As the Land had been ●ilted from corner to corner with uncleaneness , so now it should be answerably filled with punishment . National Sins bring National Plagues , Ezra 9.10 , 11. When all the old World was corrupt , then came the Floud and swept them all away . When all Sodom , and all Ierusalem were given to wickedness , then came Judgements and destroyed them . Multitudes in sin are so far from Patronizing the sinners , that it hastens wrath . 6 Sin brings a people into a desperate condition . It brings them into such straits , that they know not which way to turn themselves . The Land of Canaan was spacious , and there were many ways of escaping , but their sins had brought things to that pass , that they were surrounded with enemies , and there was none to deliver them . 7 As Kingdoms have their times of flourishing , so they have their times of fading too . Israel flourisht , and was succesful under Ieroboam , but they fade and fall in the reign of King Hoshea . The Gr●cian , Babylonian , and Persian Monarchies which were sometimes famous through the world , are now mouldred away , and come to nothing , and so shall the Roman . 8 God usually retaliates Sinners , and pays them in their own coyn . This people had for a long time pressed the Lord with their sins , Amos 2.13 . and now themselves are prest and opprest with Judgments . Sodom , and Gomorah , that burnt in lust , were burnt with fire . Nadab , and Abihu , that offered strange fire , perisht by strange fire from the Lord. Asa , that set the Prophet in the Stocks , had a disease in his feet . Babylon , that shed the bloud of Saints , hath bloud given her to drink . Hee that on earth denied a crumb of Bread , in Hell shal not have a drop of water , Luk. 16.24 , 25. They that delight in left-hand blessings , Prov. 3.16 . shal be placed with the Goats on the left hand , Mat. 25.33 . and those that delight in darkness , shal be sent to darkness , 2 Pet. 2.17 . They that say unto God , Depart now , he will say unto them , Depart at the last Day . He that will not owne Christs truth now , shall not be owned by him then . They that trample upon the Saints here , the Saints shall tread them under their feet hereafter , Micha 4.11 , 12 , 13. & 7.10 . so that all the wicked at last shall be compelled to say with Adonibezek , Judg. 1. As I have done , so hath the Lord rewarded me . The Aegyptians that worshipped creeping things , were punisht with Froggs , and other creeping things . Demosthenes and Tully , that were proud of their Eloquence , perisht by it . Milo , that gloried in his strength , was ruined by it . Absolom , that was proud of his Hair , it helpt to hang him , 2 Sam. 18.9 . Let every one then take notice of his sin by the suffering , and silence murmuring . We have now seen the Sins that ruined Israel , viz. Idolarry , Superstition , Apostasie , Oppression , Luxury , Tyranny , Injustice , and Carnal-confidence , &c. If these Sins reign in England , what can we expect but that the Lord should send some Assyrian upon us , to avenge the quarrel of his Covenant on us ? &c. FINIS . AN EXPOSITION , WITH Practical OBSERVATIONS UPON The Seventh Chapter of Amos. VERSE 1 , 2 , 3. Thus hath the Lord God shewed unto me , and behold , he formed Grashoppers in the beginning of the shooting up of the latter growth ; and loe it was the latter growth after the Kings mowings . And it came to pass after they had made an end of eating the grass of the Land , then I said , O Lord forgive I beseech thee , by whom shall Jacob arise ? for hee is small . The Lord repented for this , it shall not be , saith the Lord. THis Chapter contains the Sixth Sermon of Amos , wherein are three Visions , to which are annext the issue and operation of them , vers . 10 , 11 , 12. The Prophet had before plainly and clearly set down Gods Judgements against this People , that none might complaine of obscurity ; yet now hee comes to speak more mystically , in five Types and Visions , if by any means he might work upon them . Two Visions we● have , Chap. 8.1 , &c. & 9.1 , &c. and three in the nine first Verses of this Chapter , setting forth the patience and long-suffering of God towards this rebellious People . The three Types or Similies are of Grashoppers , Which adumbrare three Judgements , Famine , War , and utter destruction . Fire , Which adumbrare three Judgements , Famine , War , and utter destruction . A Plumb-line , Which adumbrare three Judgements , Famine , War , and utter destruction . The first Judgement which Amos saw was an army of Grashoppers , Locusts , or Green-worms , which should devour the Grass and Corn , and this shadowe● out the want of all things , vers . 1 , 2. 2 That of Fire , devouring the great deep , denotes Warre , with the miseries that attend it , vers . 4. Both these had ruined Israel , but that at the mediation and intercession of the Prophet they were kept off for a time , vers . 2 , 3 , 5 , 6. the duty of a faithful Pastor is to Pray and Preach , Amos doth both these : he shewes them their Sins , and Gods Judgements due unto them for them , yet withall he prayes for the averting of them , and was heard for that time , till at last the malady was past cure . 3 That of a Plumb-line in the hand of God , signified the utter overthrow both of the Oeconomical , Political , and Ecclesiastical estate of the Kingdom . God had measured out a time for them to repent in , but they were become incurable , and therefore the Lord here threatens to spare them no longer , and to pass by them no more , vers . 8. nor yet to accept of any more mediation for them ; and therefore we doe not read that ever the Prophet interceded for the averting of this Judgement , as he had done for the former ; so long as there was hope hee prayed for them , but since they were incorrigible he forbears . 4 We have the slanderous accusation of Amaziah the Priest of Bethel ( who being netled with the Prophesie , and freedome of speech used by this blunt and down-right Prophet against both King and Kingdom ) stirs up King Ieroboam the second against Amos , under pretence of being a seditious , turbulent person , and one that had conspired against the King , vers . 10 , 11. Amos hath conspired against the King. 2 The more to incense the King against him , he aggravates his Crimes , as first , that he acted this Treason , not secretly , but openly ▪ He hath conspired against thee in the midst of the house of Israel . 2 That the People were much troubled at his Doctrine , to the hazard of the Kingdome : The Kingdome is not able to bear his words . 3 Here is Amaziahs fraudulent advice , under pretence of love and kindness , he would nor have Amos come any more to Bethel , lest he should run himself into danger ; and therefore he adviseth him to pack out of the Kingdome with all speed , and to get into Iudeah his owne Country , and to Prophesie there . Vers. 12. 4 We have Amos his bold reply to this false Prophets calumniations , vers . 14 , 15. where he asserts and justifies his calling , shewing , 1 Negatively , that he was no Prophet , nor Prophets Son. 2 Affirmatively , That he was an Herdsman . 3 How he was called to be a Prophet , he came not of his owne accord to the work , but the Lord said to me , Goe Prophesie , vers . 15. 4 Here is Amos his Charge , to which he was primarily sent , and that was to the ten Tribes , vers . 15. Goe Prophesie to Israel ; he durst not therefore forsake his Charge assigned him by God , and flee into Iudea , ( as Amaziah would have had him ) but he resolved to stand his ground , and keep to his Commission , and preach to Israel though he dyed for it , as he did , being slaine ( say some ) by Amaziahs Son. 5 Here is a five-fold Judgement threatned by Amos against this Persecuting Prelate , vers . 17. he should suffer in his Wife , in his Children , in his Possessions , in his owne Person , and in the whole Kingdome , which he should see goe into Captivity . VER . 1. Thus hath the Lord God shewed unto me , and behold he formed Grashoppers in the beginning of the shooting up of the latter growth ; and loe it was the latter growth after the Kings mowings . IN this Chapter we have three Visions , the first whereof is that of devouring Locusts , which left little or nothing behind them . Where we have , 1 The Person revealing the Vision to the Prophet , and that is , the Lord , Thus hath the Lord God shewed me , in a Prophetical Vision , the Judgements which he is about to bring upon Israel . This he mentions to procure the more authority to what he spake , that they might see they were not figments , or dreams of his owne inventing . 2 Here is the Vision it self , or what the Lord shewed him , and that is Grashoppers , and behold he formed Grashoppers . He did not call out Grashoppers already made , but he saw the Lord forming and framing a new Army of Grashoppers out of the dust of the earth , or the like ; which to Gods Omnipotency was as easie , as to bring out an Army of Grashoppers already made . Obj. But most call these Grashoppers Locusts , and so the very same word is rendred , Isa. 33.4 . so that what shall we call them , Grashoppers , or Locusts ? I answer , both ; that is , they are Grashopper-Locusts . To clear this , you must know that there were several sorts of Locusts mentioned in the Scripture , some were silent , and some vocal ; some good , and for food , Mat. 3.4 . Others were obnoxiou●●nd hurtful , as here in the text , and of these there were three sorts : 1 Locust-Solhem , Levit. 11.22 . 2 Locust-Horgel , Levit. 11.22 . 3 Locust-Hagab . Levit. 11.22 . And this last is the Locust-Grashopper in the text . It was a devouring Insect , that went in great multitudes together , eating up all before them , and so bringing a Famine on the places where they came , Ioel 1.4 , 6. & 2.11 . they are called a Nation , and an Army of Vermine for their swarmes and multitudes . Q. A second Quere is , VVhether these Locusts must be taken Literally , or Metaphorically , properly or symbolically ? Ans. 1. They may be taken literally for an Army of Insects , which devour the fruites of the earth , and so cause a famine ; this is most genuine here , and it was one of those rods with which God chastned Israel , Amos 4.9 . as for War , he speaks of that , vers . 4. but this especially relates to famine , and some Judgements begun before the time of Ieroboam the second . 2 Others take them Metaphorically , for any kind of devastation or wasting whatsoever ; or else for the Assyrians , which like so many Locusts should over-run the Land of Israel , and devour all before them . Hence the Assyrian is compared to a Razor , which should shave them even to the skin , Isa. 7.20 . 3 Here is the Time these Locusts were formed , and that is , 1. Generally , in the beginning of the shooting up of ●he latter growth . 2. More particularly , It was the latter growth after the Kings mowings . After the first fleece was mowed off for the use of the Kings horses , which was wont to be sooner than the common mowth . Locusts love not to feed on ripe and hard things : their delight is in young and tender things ; and therefore they are very destructive to Immanths , and new-sowen fields . These hurtful Vermine God sent in abundance amongst them . And here againe Interpreters differ , 1 Some take this mowing or shearing of the Grass for the grazing with the Kings sheep , whose feeding is called a cropping of the grass . But this hath no rooting in the text ; for though the word doe signifie shearings , yet it is used for mowen grass , Psal. 72.6 . 2 Others take it , for the mowing not only of Grass , but of Corn also in the Fields ; for Husbandmen ( especially in those fruitful regions ) used to mow their luxuriant Corn , that it might thicken and stand the better ; and if this latter blade were eaten by Insects or Locusts , the Harvest was lost , and Famine ensued . The vulgar Latine mistaking the Original , render it , Serotinus imber , the latter rain , but the word is , Lekesh , herba serotina , sive cordum ) the latter mowth , and not the latter rain ; and here again some fly to Metaphors , and conceive that this mowing adumbrates the devastation of Israel by the Assyrian ; as ●●elds when they are mowen , and their fleece is gone , are naked and deformed , so God would raise up the Assyrian that should rob them of their riches , and fleece them for their sins . The flourishing Grass notes the flourishing condition of Israel , but they abusing that condition , the Lord mowed them . 1. More lightly and overtly , by Pul King of Assyria , 1 Chro. 5.26 . 2. More severely , by Benhadad King of Syria , who afflicted them very sore , and gained much of their Land and riches from them . 3 There was a latter growth in the dayes of Ieroboam the second , when Israel began to flourish , and recover its losses , 2 King. 14.25 . but after this they grew worse and worse , till the Lord swept them out of the Land , and would hear no more prayers for them . OBSERVATIONS . 1 Formerly God revealed his mind to the Prophets ( as hee did here to Amos ) by Types and Visions , Jer. 1.11 . & 24.1 . Ezek. 1. Heb. 1.1 . See more of this , Amos 8.1 . Obs. 3. 2 All our afflictions come from God. It is he that forms the Locusts , sends Fire , metes out the very Time , Quantity , Quality , and Duration of all our sufferings ; whatever it be , it is he that forms it , Ier. 18.11 . there is no evil of this kind in the City , but the Lord doth it , Amos 3.6 . This must make us patient and silent , since it is the Lord that doth it , Psal. 39.9 . 3 God hath Armies of Insects , and little contemptible Creatures wherewith to punish disobedient people . He needs not men to destroy us , he hath Froggs and Flies , Lice and Locusts , and these shall doe it , Exod. 10.14 . Deut. 28.38 , 42.2 Chron. 7.13 . Psal. 78.46 . Ioel 1.4 . much of Gods might is seen in these little Armies , they all fulfill the word of Gods command . Let none then murmure at second causes , but still look up to the first , lest by fretting at our troubles , we double them . 4 Naturally we are very stupid and sens●lesse under Gods hand . Though he smite us , yet we grieve not , Isa. 9.12 , 13. Ier. 5.3 . and though his hand be lifted up against us , yet we will not see , Isa. 26.11 . The Judgement it self here was visible , and yet they had not eyes to see it : yea though the Prophet held it forth to them by a sensible Type , and useth a double Ecce , ( Behold , ●oe ) to excite them and quicken attention . No wonder that our Saviour cryed , O hard and slow of heart , not to beleeve what God hath spoken by his Words and Works , Luke 24.25 , 5 When People are most prosperous , many times they are nearest a fall . Israel had success and victories but a little before , there was a shooting up of the latter growth , they lived in peace and plenty forty one years , they were grown rich , proud , and secure , and then comes the Locust and devoures them ; no sooner had they gotten a little greenness , but the Assyrian devours it . As Herbs when they come to flower , begin to wither ; or as the Sun when it comes to the Ze●ith , then it declines ; so man in his best estate is altogether vanity , Psal. 39.5 . not only in his worst estate , when Old age hath seized on him , but in his flourishing and most prosperous condition , man is but a vaine thing . Be jealous then over your selves when you abound with those Creature comforts , be like Pigeons , when they fare best they are most fearful . It is good to think of War in times of Peace , and of Famine in times of Plenty , we know not what changes may come in the world , it is good to fear the worst , as Iob did , Iob 3.25 . 6 Gods Iudgements usually are gradual . As men sin gradually , and grow from one degree of wickedness to another ; so God is gradual in his punishments . First , he begins with lesser rods , and they being slighted he brings forth greater , and plagues men seven times more according to their sins . 1. He begins here with Locusts , and destroyes the fruites of the earth . 2. He takes away part of their Land from them . 3. He takes away the whole Kingdom , and sends away the people into captivity . VERSE 2. And it came to passe , that when they had made an end of eating the Grasse of the Land , then I said , O Lord forgive I beseech thee , by whom shall Jacob arise , for hee is small ? THe Prophet understanding the Mystery of the Vision , and seeing how things grew to extremity , and observing that all the fruits of the earth both Corn and Grass were like to be suddenly consumed by the devouring Locusts , and so a fearful Famine would come upon the Land ; he betakes himself to his Prayers , as the best remedy against such a malady , 1 King. 8.37 . he deprecates the Judgement , and prevails . So that here is , 1 The Judgement threatned , and that is the Famine , one of Gods sore Judgements , Ezek. 14.21 . 2 Here is the means that was used for the stopping of the execution of it , and that was the prayers of the Prophet , and other good people . This Prayer is Argumentative , it is short , but sweet ▪ little in words , but full of matter ; little for quantity , but full of faith , as appears by the speedy answer , and the good effect which it had . God delights not in babling , or multiplicity of words , Eccles. 5.2 . it is the faith and fervour of the Person praying , and not the bare words which God regards . The Prophet useth two Arguments , to move the Lord to shew mercy to them . The first is drawn from the Covenant of Free-grace , which God made with his people , it is Iacob that is in distress , by whom shall Jacob arise ? q. d. I plead not for Babylonians , Aegyptians , Assyrians , or any barbarous Nation , that know thee not ; but my suit is to thee in the behalf of thine owne Church and chosen , it is for Iacob thine inheritance , which is near and dear to thee , that hath made thy servant thus bold to speak unto thee , Psa. 105.6 . & 135.4 . Isa. 19. ult . Ier. 2.14 . Remember O Lord thy Covenant made with Abraham , Isaac , and Iacob , spare thy people , pitty thine inheritance ; there is nothing works more upon God than the remembrance of the Covenant of Free-grace which he hath made with his people ; he delights in that , Deut. 7.9 , 12. and therefore the Saints so oft urge it , Exod. 32.13 . Psal. 74.20 . By Iacob here is primarily meant the ten Tribes , or the Israelites which were the posterity of Iacob ; though Iudah be not totally excluded , for Amos oft glanceth at them also , Amos 2.5 . & 6.1 . A second Argument is drawn from the shattered , sad condition which this People were in , they were little , very little and low . O Lord forgive I beseech thee , by whom shall Iacob arise ? for he is small ; He is small and low in Men , in Spirituals and Temporals , in Church and State. Money , in Spirituals and Temporals , in Church and State. Strength , in Spirituals and Temporals , in Church and State. 1 They were little and low in Temporals , both in Number , Riches , and Power , they were much impaired and wasted , by various calamities of Sword , Famine , and Pestilence , as appears by chap. 4. & 2 King. 14.26 . when Ieroboam the second came to the Throne , the Lord saw that the affliction of Israel was very bitter , for there was none shut up or left , nor any helper in Israel . 2 They were low in Spirituals , in Ahabs time the Worship of God was generally corrupted , his Truths despised , his Ministers persecuted , 1 King. 18.4 . and such a general face of Idolatry had over-spread the Land , that Elijah complains he was left alone , 1 King. 19.10 . and in the ninth verse of this Chapter , the Lord threatens to lay their Sanctuaries wast , and that they should have a famine not of Bread , but of the Word of God , chap. 8.11 , 12. Thus the Prophet pleads , not Iacobs merit , but Gods mercy and free-grace , so much the original word imports , to be favourable , and propitious , to spare and pardon . The word is often used in the Law for forgiveness , upon oblation and intercession made by the Priest , Numb . 14.19 . Levit. 4.20 , 26 , &c. Psal. 25.11 . He first beggs for pardon of their sin , for he knew right well , if the cause were removed the effect would quickly cease . Neither doth he plead Iacobs excellency , but his misery , to move the Lord to shew him mercy . q. d. Consider O Lord the low and sad estate of thy people , they are low in Temporals , and low in Spirituals , and few in number , and if thou still goe on thus with thy Iudgements , all must perish , and there will be none left to praise thee ; if thou shouldst enter into judgement with thy Servants , there were no abiding . B●ut as ▪ it is the glory of a man to pass by an offence , so it will make much for thy glory to pardon and pass by the sins and transgressions of thy poor afflicted people . It makes not for thine honour , nor doth it suit with thy nature to afflict the afflicted , nor to oppress the oppressed ; Hold then thy hand , spare thy People , and pitty thy distressed flock . Thus this good Prophet did commiserate their condition , and intercedes for the life of those who sought his death ; it is true , he had plainly and powerfully reproved them for their sins , according to his place and calling , yet that they might see he did nothing out of hatred , but by office and command from God , not out of passion , but out of compassion to them ; he now prays for them , and prevails . By whom shall Jacob arise ? Or , who shall raise Iacob ? or how should he subsist , if thou still pursue him with thy Judgements ? The Original word Kum hath many significations , which hath caused these various lections ; it signifies to arise , to stand , to establish , and abide . Some render the word Transitively , for to raise , Who shall raise Jacob ? i. e. who shall raise and restore him , and make him happy in the enjoyment both of Temporals and Spirituals ? Thus the sense is the same , take it which way you will. By whom shall he arise ? The Prophet could not see who should effect this , and therefore he asketh the question , By whom shall he arise ? he could discerne no visible means how the weakness of Iacob should be strengthened , and the lowness of Iacob be exalted , and therefore he goes unto God by Prayer . As when the enemy is high we are apt to question , who shall bring downe these Gyants , these sons of Anak , these great Zanzummims of the world , for they are high and mighty ? So when the Church is low , and lies in the dust , our unbelief is apt to question its arising , By whom shall Jacob arise , for he is low ? OBSERVATIONS . 1 Afflictions are a means to bring us to God. When all the fruit of the Land was almost devoured , now comes Praying , Spare Lord. We are all too like Ioab in this , Absolom sent twice for him , but he would not come , at last he set fire on his Corn fields , and then Joab arose and came , 2 Sam. 14.30 , 31. Hence the Lord takes it for granted , that in our affliction we will seek him diligently , Hos. 5. ult . and so they did , Hos. 6.1 . and so did the Woman of Canaan , Mat. 15.22 . and the Prodigal , Luke 15. and Iehosaphat , 2 Chron. 20.12 . and David , Psal. 120.1 . and Paul , 2 Cor. 12.9 . 2 In Gods Ministers there must be a due temperature of sharpness and sweetness , of severity and mercy . They must have a holy anger against sin , yet mourn withall for the hardness of mens hearts ; so did our Saviour , Mar. 3.5 . so Lot reproved the Sodomites , yet calls them brethren , Gen. 19.7 . and Moses in his zeal was angry at the people for their Idolatry , yet prayes for them , Psal. 106. So Amos here sharply inveighs against the sins of this People , yet takes up a Lamentation for them , Amos 5.1 . and here intercedes for them . Our zeal must be mixt with love , though we may and must sometimes reprove men sharply , Titus 1.13 . yet must we not forbear praying for them , 1 Sam. 12.23 . so did the Vinitor intercede for the barren Fig-tree , Luke 13.6 , 7 , 8 , 9. every Minister must be Adamas & magnes , he must harden his face like a flint , and have browes of brass to oppose the wicked ; yet must he withall be a Load-stone , by his amiable , tender , and compassionate carriage to win them to Christ , lying in the breach for them , and running hazards to save them from destruction , Ezek. 22.30 . 3 As it is the duty of all the godly , so especially of Gods Ministers to sympathize with Gods People in their misery , and to intercede for them at the Throne of grace . We must not only preach , but also pray for our people ; as it is their duty to pray for us , 2 Thes. 3.2 , 3. so it is our duty to pray for them , especially in their troubles ; it is both commanded , Joel 1.13 . & 2.17 . Ephes. 6.18 . and commended to us by the examples of the Saints . Abraham intercedes for Sodom , Moses for Israel , Exod. 32.31 , 32. Ieremy for the Iewes , Jer. 18.20 . yea so zealous was he in praying for them , that the Lord is faine to bid him hold , Ier. 7.16 . How earnestly did Paul pray for the Iewes , though they were his deadly enemies , Rom. 10.1 . Phil. 1.4 , 9. Colos. 1.3 , 9. 1 Thes. 1.2 . As Natural fathers , so Spiritual ones ( in a spiritual sense ) should lay up a stock of prayers for their People . Thus the living are commanded to pray for the living , Iam. 5.16 . but we have neither Precept nor President of any that ever prayed for the dead , now whatsoever is not of faith is sin ; but such Prayers have no foundation in the Word of God , therefore they cannot be of faith . Such prayers doe neither avayl the Saints in Heaven , nor the Damned in Hell , because both have an irrecoverable doome past upon them , as is fully proved by a Learned Pen. 4 Our Prayers must be Argumentative Prayers . We must stirre up our selves that we may lay hold on God ; using Arguments to move the Lord to pitty us . So doth Amos here , and so did Abraham , Gen. 18.2 , 3 , &c. and Iacob , Gen. 32.11 , 12. and Moses , Exod. 32.11 , 12 , 13. & Ezra 9.9 . & Neh. 9. & Dan. 9. & David , Psal. 79.6 , 7. & 88.9 . to 13. & 90.13 , 14. & 130.3 , 4. especially we should press the Covenant ; so doth Amos here , and David , Psal. 74.20 . 5 In our Prayers we must plead mercy , and not merit . The Prophet here beggs for pardon and forgiveness because they were low , so doth David , Psal. 79 , 8 , 9. our Merit is Gods Mercy ; it must needs be so , since all our righteousness is as filthy raggs . Hence Nehemiah when he had done great things for God , yet being conscious to himself of many infirmities , he beseecheth the Lord to spare him , according to the greatness of his mercy , Neh. 13.22 . So Daniel , a man highly beloved , yet beggs for mercy and for pardon , Dan. 9.18 , 23. 6 VVe must be earnest with God for the pardon of our sin . So is the Prophet here , O Lord I beseech thee , pardon the sin of this People . He knew right well that sin was the cause of all their sorrow , and when this peccant humour was once removed , the effect would cease ; and therefore the Church prayes , Take away our iniquity and receive us graciously , Hos. 14.2 . the godly can bear any suffering , but not sin . When the Plague lay upon the people , David cries , Take away the sin of thy Servant , and then the Plague will cease . 7 Gods owne people by profession may be brought to a very low condition , both in Temporals and Spirituals . So it was with Israel here , which made the Prophet question , By whom shall he arise ? He was brought so low that thee could neither raise himself , neither was there any other that could help him up ; their strength was so exhausted that there was no visible effectual means of their restauration . We may say of all Creature-comforts as Iob said of Wisdome , Iob 28.12 , 13 , 14. Where shall Wisedome be found ? the Earth saith , it is not in me ; and the Depth saith , it is not in me , &c. so , where shall ayd in troublous times be found ? The Earth saith , It is not in me ; Friends say , It is not in us ; and Riches say , It is not in us , &c. It is only to be found in the Almighty ; we are never so little or low but he can help us , there is nothing too high or too hard for him ; though Salvation be not in our Hills , yet it is in Gods hand , Ier. 3.23 . he is the Lord of Hosts , and hath all power at command ; and therefore the Prophet betakes himself to his Prayers as his best refuge , O Lord I beseech thee spare thy people . This is one reason why the Lord lets things run to extremity , that he may drive us to our Prayers , as we may see in Hesters case . Now if ever we would raise a Land out of the du●t , 1 We must raise our Prayers , be servent in them , it is none but wrastling Iacobs that shall become prevailing Israels , Hos. 12.4 . 2 Raise your Faith , this layes hold on God , and ingageth him in the Quarrel , whilst Creatures oppose Creatures they may make some resistance , but when Omnipotency comes against impotency , there is no abiding . See what great things faith hath done , Heb. 11. 3 Raise your Holiness , grow therein , be holy in all manner of conversation ; God never yet destroyed an holy , obedient people , such holy ones are the glory of a Land , and upon all this glory there shall be a defence , Isa. 4.5 . VERSE 3. The Lord repented for this , It shall not be saith the Lord. HEre we have the success and good effect of the Prophets Prayer , he prayes in faith and is heard , the Lord holds his hand , and saith it shall not be ; so willing is the Lord to be intreated for to spare his Church and People ! The Lord repented for this . He changed not his eternal Decree , but suspended the full and final execution of it , according to his eternal Decree . When God is said to repent , it is an usual Anthropopathy , and speaking after the manner of men according to our capacity , Gen. 6.6 . Exod. 32.14 . Ier. 26.19 . for God is not as man that he should repent , 1 Sam. 15.29 . and therefore it is added exegetically , This shall not be , it was no change in God , but only a stopping of the execution of the Judgement threatned , according to Gods Decree , such threatnings being conditional ( as I have 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 ●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 o● 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 us much in this duty of Prayer . The Lord repented also for this : this also shall not be , vers . 6. I will hold my hand ( saith God ) the fire which I threatned shall not yet come , the Land shall not be de●troyed at this time . So gracious is the Lord , and ready to forgive , and so quickly he repents him of the evil which he intends against his people , especially when his Ministers intercede for them , Ioel 2.13 . he afflicts not willingly , Judgement is his strange work , and Fury is not in him , Isa. 27.4 . But though the Lord at the intercession of his Servants may suspend his fiery Judgements here ( though oft-times hee pleads with them here by Fire , Sword , Famine , &c. Isa. 66.15 , 16. Ezek. 38.22 . ) yet without repentance the fire of the last Day will certainly devour them ; God will then contend with fire , and execute the fierceness of his fury upon the workers of iniquity . 3 Obs. Hence note , That short Prayers full of faith and fervency , may prevail very much with God for a People . It is not the loudness , or the length , or the neat expressions which take with God , 1 King. 18.26 . Eccles. 5.2 . Mat. 6.7 . & 7.21 . But it is the faith and sincerity of him that prayes ; poor broken Prayers coming from a broken heart are of great worth in the sight of God , Matth , 15.25 . Eli●ahs Prayer was short and pithy , and prevailed , 1 King. 18.36 . so Psal. 6.3 . My soul is sore vexed , but thou O Lord how long , viz. wilt thou delay to help me ? It is an abrupt broken speech , but God can pick sense out of our non-sense . Prayer is a work of the Heart , and not of the Tongue , words are but the out-side of Prayer , it is the Hearts desire which God eyes and respects , and if thy affections fly aloft , though thy words doe but creep , yet thy faith shall get what thy words cannot ; yea if thou canst not speak , yet if thou canst weep , God will hear the voyce of thy weeping ; Tears have a voyce , Psal. 6.8 . as well as words . The Lord called to contend with fire . Or , the Lord proclaimed that he would contend with fire , or plead , that is , punish them with fire . Thus Hos. 4.1 . The Lord hath a Controversie , that is , a Plea or Process , not only verbal , but real ; that is , he had Judgements ready to execute on them . This contending notes Israels obstinacy ; we use not to contend , or goe to suit , till we have tried all other means to get our right , yet cannot get it , then we are constrained to contend . As War , so Law , is , or ought to be our last refuge . God had used all means to win this People , but in vaine , and therefore he is now constrained to contend with Fire and Sword against them . Q. But what is meant by Fire here ? A. Interpreters vary . 1. Some take it Literally , for some extraordinary fire which should fall from Heaven and consume them , as it did Sodom and Gomorrah , and Aarons Sons , Levit. 10.2 . and Iobs Sheep and Servants , Iob 1.16 . So ( say some ) God called his Angels to execute judgement on these wicked men , and to contend or plead for him by fire in their destruction . 2 By fire others understand a great Drought , when the violent heat of the Sun-beams should pierce the deepest parts of the earth , below the roots of the Corn and Trees , and so should make a perfect famine . This extream heat and scorching of the Sun is called a Fire , Ioel 1.19 , 20. A fire hath consumed the Pastures of the Wilderness , and a flame hath burnt up all the trees of the field ; that is , the great heat of the Sun like to a fire hath consumed all . 3 By Fire may be meant the Wrath of God , which was now inflamed against this stubborn People , and this is the kindler of all Penal fires , and is oft in Scripture called Fire , Iob 31.12 . Isa. 26.11 . Amos 5.6 . Heb. 12. ult . 4 And most genuinely : Fire is here taken Metaphorically for some direful and dreadful Judgement ( for Fire of all the Elements is most terrible ) which should consume their men , money , health , strength , Iob 15.31 , 34 ▪ More especially , here it adumbrates War , which should be managed by some fiery , furious enemy , who like fire should wast and consume all before it . So Ezek. 20.48 . Behold , I will kindle a fire in thee , which shall devour every green tree , and every dry tree ; that is , all sorts of people , both old and young , rich and poor ; the fire of War shall consume them all . So Numb . 21.28 . Isa. 66.15 , 16. Ier. 48.45 Lam. 2.3 . Amos 1.4 , 7 , 10. & 2.5 . OBSERVATIONS . 1 When lesser Iudgements will not mend a People , God usually comes with greater . The devouring Locusts could not stir this people , God wil now see what the Fire will doe . Great impenitency calls for great punishment , Levit. 26.18 . But of this elsewhere . 2 Sin is the great make-bate between God and his people . It breeds contention and dissention between them , God hath a Suit and an Action against such , Hos. 4.1 . God had a Controversie against Israel , and cites them to answer the Plea which he had against them for their ignorance , cruelty , swearing , lying , &c. God loves his Creature , as it is his Creature , but when it becomes a sinful , rebellious Creature , he abhors it , and delights in its destruction , Prov. 1.26 . This bred the Quarrel between God and the Old world , Gen. 6.2 , 3. and between him and Ierusalem , Jer. 30.15 . Hos. 12.2 . Micha 6.2 , 3. Sin bred the first Controversie and Quarrel between God and the Angels , and between God and Adam . This turns him who is sweetness it self , and mercy it self , into wrath and fury , Isa. 64.5 . it is sin that warres against God , and therefore no wonder if he warre against it ; it is directly opposite to his holy Nature , Psal. 5.5 . and dishonours him in all his Attributes . Sinners deny his Omniscience , as if he did not see what they doe ; and his Omnipotence , as if he were unable to punish ; and his Iustice , as if he would never call them to an account , &c. no wonder then if God have a quarrel with such . Sin warres against the Lawes of God , against the Spirit of God , Isa. 7.13 . Ephes. 4.30 . against the Saints of God , against the wayes and Worship of God , yea against all that is Gods. No wonder then if he contend by Fire , against that which so fiercely contends , and fights against him and his . 3 Warre is a dreadful Iudgement . It is one of Gods last and sore Rods , Ezek. 14.21 . hence it is compared here to fire , which is one of the most terrible elements that are . If the Lord should contend with Water , and send a floud upon the world , that were sad , but Fire , Fire is farre more terrible to the nature of man. As Peace is one of the choycest Mercies , so War is the saddest Judgement . Peace sweetens our blessings , and makes them blessings indeed . To have Houses , Goods , Lands , and be in continual danger of losing by enemies , imbitters all to us . Hence when the Lord would promise a choyce Mercy , he tells his People that hee will break the Bow and the Sword , and make them to lye down in safety , Hos. 2.18 . Levit. 26.5 , 6. Iob 11.19 . Isa. 2.4 . & 33.20 . Hence the Psalmist calls upon Gods People to praise him for this mercy of mercies , in making our barres strong , and setling peace in our borders , Psal. 147.12 , 13 , 14. It is in times of Peace , that Fields are tilled , the Gospel spreads , Learning increaseth , and the Church is edified , Ezek . 37.26 . Acts 9.31 . [ See more for Peace , Sibel . 1 Tom. p. 576 , &c. D. Tuckney , Good day well improved , Mr. Harvey his Olive Branch , D. Stoughtons Ser. on Psal. 144.15 . D. Tho. Taylors Ser. fol. on Heb. 12.14 . p. 418. & D. Gauden on the same text . Church his Treasury , p. 309. Barlow on 2 Tim. 2.22 . p. 160. ] VERSE 7 , 8. Thus he shewed me , and behold , the Lord stood upon a wall made by a Plumb-line , with a Plumb-line in his hand . And the Lord said unto me , Amos what seest thou ? and I said a Plumb-line . Then said the Lord , behold I will set up a Plumb-line in the midst of my People Israel , I will not again pass by them any more . WEE are now come to the Third Vision , wherein the Lord sets forth the utter destruction of Israel , God had born long with their provocations , and waited long for their return , but since they were incorrigible and incurable , hee resolves now to make a final end with them , and to pass by and pardon them no more , but to destroy them by the Sword of Salmaneser King of Assyria ; which is here typified by a Plumb-line . Where we have , 1. The Vision it self , vers . 7. 2. The explication of it , vers . 8 , 9. Thus he shewed me . This is the usual Preface as before , vers . 1 , 4. And behold , the Lord stood upon a wall made by a Plumb-line , or on the wall of a Plumb-line ( it is an usual Hebraism ) that is , the Lord stood on a perpendicular wall , such a one as was curiously made , and exactly squared by the Plummer . The word Anach which signifies a Plumb-line , is variously rendred . 1 Some call it a Masons Truel ( so the vulgar Latin ) with which they build and parget walls , for strength and elegancy ; so God had been the strength and glory of Israel . 2 The Septuagint , the Syriack , and the Arabick render it thus , I saw the Lord standing on an Adamantine wall , with an Adamant Stone in his hand ; implying that God had been the firme defender of his people , and a wall of Adamant to them which no Hammer could break . Both these are truthes , but they have no foundation in the text . 3 The word Anach ( which is used only in this text ) genuinely signifies a Plumb-line , which Masons and Carpenters use for the keeping of their work straight and even . Thus Zerubbabel when he was to build the Temple , is said to have a Plummer , or Tin-stone in his hand , that is a Measuring-line , to which a weight of Tin , Stone , or Lead was tied , Zach. 4.10 . hence it is called Lead , Metonymically , because a Plummet of Lead is usually tied to a Cord , or lines end to keep it straight . We read of a double use of the Plummet in Scripture : 1 For Building , and Rearing . 2 For Ruining , and Demolishing . 1 The Plummet is used in building , to make the Work proportionable to the Model ; thus Metaphorically God himself is said to work by Rule and Line , Iob 38.5 . Isa. 44.13 . Ier. 31.39 . Ezek. 47.3 . Zach. 10.16 , 21. by this the Mason and the Carpenter try the rectitude of the Structure , and what upon trial he findes to be right and regular , that he preserves ; and what is irregular and exorbitant , inclining either too much to the right hand , or to the left , that he pulls down . 2 The Plummet is used in levelling and demolishing . When the Mason layes the Line to the Work , and findes upon trial any place to swell and belch out , that he demolisheth and pulls down ; thus when the Lord threatned to ruine Edoms Country , he tells us , That he will stretch upon it the line of confusion ; and the stone of emptiness , Isa. 34.11 . that is , the Lord will measure it out for utter destruction , and perpetual ruine , so that it shall never be built , or be inhabited more . The like expression we find , Isa. 28.17 . Lam. 2.8 . and especially in the 2 King. 27.13 . where the Lord threatning to destroy Ierusalem , tells them , That he will stretch over Jerusalem the Line of Samaria , and the Plummet of the house of Ahab ; that is , I will deal with Ierusalem as I have dealt with Samaria , and with the house of Manasseh as with the house of Ahab ; as I destroyed those for their sins , so will I destroy these . Thus the Lord stood upon the Wall with a Plumb-line in his hand , as ready to execute his just and righteous judgements upon Israel . This is an Embleme of Gods Mercy and Justice , who is the Master-builder of his Church . 1 It denotes his Mercy , in that he made this Church right and firme like a perpendicular wall , made exactly by Line and Rule , he had curiously built it , and as carefully defended it . 2 It is an Embleme of his Iustice , he stands upon the wall of his Church , continually trying and examining whether it continue right or not , bearing with its defects , untill like a wall quite bending and belching out , it can no more be mended , or set upright as it was at the first , for then he resolves to throw down all , Isa. 30.13 . This wall ( by some ) is made a Type of all the people of Israel , whom the Lord of old had built for a peculiar people to himself . These resembled a wall . For , 1 Walls cannot raise themselves , but are built by some skilful Architect ; so this people of Israel did not raise themselves , but God of his owne free love and grace chose them for his owne peculiar , and exalted them above all the Nations of the world . 2 Walls have foundations ; and so had this people many gracious Promises to build upon , which the Lord made to Abraham and his Seed , which they contemning came to ruine . 3 An Architect builds the walls by Line and Rule ; so God did all for this People with the greatest judgement and exactnesse imaginable . They had all of the best , the best Church , the best Sate , the best Lawes , the best Rulers , and the most successful Judges and Kings . The Lord himself was for walls and bulwarks to them , he was Salvation round about them , and their glory in the midst of them ; so great was his care and tendernesse over them , Isa. 26.1 . & 60.18 . Zach. 2.5 . But since neither Mercies nor Judgements could mend them , the Lord resolves to forbear them no longer , but as he had built them up in mercy , so now he would ruine them in justice , and punish them exactly according to their demerits . OBSERVATIONS . 1 Though the Lord bear long with the Sins of a People , yet he will not alwayes bear . Though the Prayers of his People may keep off Judgements for a time , yet the Sins of a People may be so great , that the Lord will hear no more prayers for them , Ier. 15.1 . Ezek. 14.16 , 18 , 20. and therefore the Prophet here seeing this People were incurable , and Gods determination fully set to destroy them for their Idolatry and Apostacy , he forbears any further interceding for them , quietly acquiescing in the righteous Judgements of God upon them . There is a time when the Lord will shew a People no more favour , Ier. 16.13 . an evil day , an only and extreme evil day , in which the Lord forbids Prayer , Ier. 7.11 , 14. and restraines a spirit of prayer , and relenting from his people , Ezek. 24.23 . Dan : 9.13 . 2 Gods Iudgements upon wicked men are just and righteous . They are all exactly framed as it were by line and measure , Dan. 5.27 . Justice is essential to God , he may as soon cease to be God , as cease to be just ; hence he is called , the righteous Iudge , Gen. 18.25 . and the just Lord , who will doe no iniquity , Zeph. 3.5 . he is just in and of himself , and just in his Lawes , just in his Decrees , just in the execution of those Decrees , just in the Government of the World , just in his Rewards , and just in his Judgements ; he is not only righteous in some , but in all his wayes , Psal. 145.17 . Doe not then fret or murmure at his Dispensations towards thee or thine , his Judgements may be secret , but they are alwayes just ; whatever therefore God doth to thee or thine , yet say with David , Righteous is the Lord , and just are his Iudgements , Psa. 119.117 . and with Hezekiah , when he was told that he must lose all , Good is the Word of the Lord which thou hast spoken , Isa. 39.8 . We should then imitate God , as he is just and righteous in all his wayes , so should we be also in our degree ; doing all exactly , according to the square and rule of Gods VVord . As we must be merciful , as our heavenly Father is merciful ; so we must be just , as he is just ; though we cannot be so by way of Equality , yet by way of Analogy and Similitude we must be so . Let us be just in our rewards , just in our punishments , just in our weights , words , and works , &c. that so God may delight in us ; for the righteous Lord loveth righteousnesse , Psalm 11.7 . VERSE 8. And the Lord said unto me , Amos what seest them ? and I said , a Plumb-line . Then said the Lord , behold I will set a Plumb-line in the midst of my people Israel , I will not again pass by them any more . THe Lord comes now to threaten not a punishment , ( as formerly ) but a total destruction of this impenitent People ; and therefore this Vision is not barely propounded , but by a Dialogue is so clearly expounded , that he who runs may read it . The better to quicken both Prophet and People to attention , the Lord begins with a question , Amos what seest thou ? The Prophet could more easily discerne the meaning of the two former Visions , viz. that of the Locusts , and of the Fire ; but God standing upon a wall with a Plumb-line in his hand , was harder to understand , and therefore the Lord goes on to explaine it to the Prophet . I will set a Plumb-line in the midst of my people Israel ; that is , I will now actually execute my Justice on them , which I have hitherto suspended in passing by their misdeeds ; as I have formerly built them up by Line and Level , so will I now make an utter destruction of them , and will lay them in the dust . I have examined their works and wayes by the Rule and square of my Word , and I finde them so exceeding irregular , that I can no longer forbear them , neither will I passe by them , or pardon them any more . This latter clause is exegetical , and expounds the former ; I have spared them twice already , but now I will make a final end with them ; I will spend no more admonitions or corrections in vaine upon them , but I will deal with them as men use to doe with ruinous houses , whose breaches grow wider and worse every day than other , they pull them down , and lay them in the duft . I will not again passe by them any more . That is , I will shew them no more mercy , I will pardon them no longer ; I have long winkt at their Sins , and let them goe unpunisht ; but I will doe so no longer , I will surely and severely punish them for all together , as it follows in the next verse . The like expression we have , Amos 8.2 . & Prov. 19.11 . It is the glory of a man to passe by an offence ; that is , to spare a man that hath offended , and not to punish him , or take revenge on him . So Micah 7.18 . OBSERVATIONS . 1 Our rising and our ruining comes from God. He builds us by Rule , and if we swerve from the Rule , he will set up the Plumb-line and ruine us by Rule . All our times both of rising and falling are in Gods hands , Psal. 31.15 . our adversity and prosperity is not casual , but providential . As the Lord gives , so it is he that takes too , Iob 1.21 . it is he that sent the Locusts and the Fire , and now the Plumb-line of utter destruction upon this people . 2 Gods Iudgements usually are gradual . As mens sins are gradual , and rise to their maximum quod sic , to the highest ascent by degrees , so doe Gods Judgements . The judgement of the Locusts was sad , that of Fire was worse , but now comes the fatal Plumb-line and ends them . God doth not presently punish men so soon as ever they sin , but his patience waits , and allots men space to repent , Rom. 2.4 , 5. & Revel . 2.21 . which they abusing , God at last reckons with Sinners for all together ; as we see in the Amorites , the old World , Sodom , and Ierusalem . VERSE 9. And the high places of Isaac shall be desolate , and the Sanctuaries of Israel shall be laid wast ; and I will rise against the house of Jeroboam with the sword . WEE have in this Verse a fuller explication of the Vision of the Plumb-line , and what it typified , viz. a total subversion both of the Ecclesiastical and Civil state of Israel . They were wont to boast much of their fore-fathers : when our Saviour talked with the Woman of Samaria , she presently tells him , Our Fathers worshipt in this Mountain , John 4.20 . so here , our fore-fathers worshipt in Bethel , Beersheba , Gilgal , &c. and therefore they conclude that they must needs please God by following their examples . Thus they flattered themselves as the Papists doe at this day , preferring the fallible Fathers before the infallible Word of God. But the Prophet plainly tells them , that the high places of Isaac ( where they committed their Idolatry ) should be desolate . By Isaac here is meant the house of Israel , who were descended from Isaac and Iacob . So Vers. 16. the Septuagint , the Syriac , and the Arabick Versions , make the word Isaac an Appellation , and not a proper name , they render it , Laughter , or Joy ; the High places of Laughter , or the ridiculous High places , and the Altars of Derision ( for what is more ridiculous than for men to worship a Stock , or a Stone which themselves have carved ? ) shall be desolate . But this is a ridiculous version of this text , for though there be a change of one Letter in the name of Isaac , Scin instead of Tsade , yet the Learned in that Language observe , that these Letters are used promiscuously , the one for the other , and it is the same Isaac here spoken of , which is mentioned , Gen. 17.19 . & Psal. 105.9 . By high places here , are meant Temples and Altars , erected on Mountains and Hills for the honour of their Idols , Amos 4. ult . Though God had confined them by a strict command to worship at Ierusalem , yet they must have somewhat of their owne inventing , they must be sacrificing on their owne high Hills , high Altars , and high Places , though they dye for it . These are called the High-places of Isaac , say some ; 1 Because as Abraham was ready to offer Isaac in Sacrifice at Gods command ; so these offered their Sons and Daughters ( in imitation of Abraham ) to Moloch , and Baal , but there is no ground for this in the text . 2 They garnisht their Idolatry with the names and examples of Isaac and Iacob , because in their times they had set up secret Altars , and offered Sacrifices there to the God of Heaven . Thus did Isaac at Beersheba , Gen. 26.25 . and Iacob at Bethel , Gen. 35.7 . And the Sanctuaries of Israel shall be laid wast . That is , the Idolatrous Temples , Altars , and Groves in Dan and Bethel , and other Cities , consecrated to the golden Calves shall be destroyed by the Ass●rian . These places are called Sanctuaries , and Holy places ( not that they are so indeed ) but the Scripture speaks according to mens opinions of them , as here it calls these Idols Temples , Sanctuaries , when indeed they were dens of Devils , and great provocations of Gods wrath against this people . And I will rise against the house of Jeroboam with the Sword. This Ieroboam was not Ieroboam the Son of Nebat which made Israel to sin , the first Author of Schism and Idolatry in the Kingdome of Israel ; but this is Ieroboam the second , one of the same name , and of the same religion , a chip of the old block , he was Son of Ioash , Nephew to Iehu , and Father to Zachariah ; in his dayes the Kingdom flourisht , they recovered many Cities , and inlarged their borders , but they abusing these Mercies , God threatens to destroy both the Kingdome and the Kings posterity ; as he did when Zachariah the Son of Ieroboam was slaine openly in the sight of the people , by Shallum ( after he had reigned six moneths ) who translated the Kingdome to his owne family , 2 King. 15.10 . and this put an end to Iehu's Stock , according to the threatning , 2 King. 10.30 . Two vaine props this People rested on . 1. In their external , Idolatrous services , 2. In the power of their Kings . Both these the Lord tells them should faile them ; for their Sanctuaries should be laid wast , and the house of the King cut off , and this made way for their utter ruine by the Assyrian . Q. But why doth the Lord threaten the house of Jeroboam rather than any other family ? A. Because the Leaders of People ( especially if they be wicked ) lead them into Sin with themselves , and so have the Peoples sins to answer for , as well as their owne . The twenty Kings of Israel were all of them Idolaters , and drew the people into Idolatry with them , and therefore the Lord threatens to begin with the house of Ieroboam first ; both Princes , Priests , and People had sinned together , and now the Lord tells them they shall perish together . So Samuel told the people , that if they persevered in their wickedness , both they and their King should perish , 1 Sam. 12. ult . OBSERVATIONS . 1 Corruptions in the Church usually ruine the State. For Church and Common-wealth are like the Vine and the Elme , or like those twins which are said to weep and laugh together ; so long as purity in religion is preserved , the State prospers , and hath peace , 2 Chron. 17.5 , 10. Isa. 60.12 , 13 , 18. God will preserve that people which preserves his truth , Revel . 2.10 . but he will depart from those that depart from the purity of his wayes ; and when God departs , peace , plenty , comfort , glory , &c. all goes with him , and all misery comes in like a floud , Deut. 31.17 . Ier. 6.8 . Hos. 9.12 . 2 God will destroy Idolatrous places . The Sanctuaries and high places of Idolators shall be ruined ; if Magistrates will not destroy them , God will , Levit. 26.30 . Deut. 12.23 . Ezek. 6.3 . Amos 4. ult . & 5.5 3 Sin , ( especially the Sin of Idolatry ) ruines great men as well as others . God is no respecter of persons , but if great men be great offenders , they must look for great punishment . God is terrible not only to inferiour wicked men , but even to the Kings of the earth ; if Ieroboam will worship golden Calves , those Calves shall be his ruine . Idolatry is a God-provoking , and a Land-destroying sin , Psal. 106.39 Amos 2.4 , 5. 4 Gods Ministers must denounce Iudgements against great men when they sin , as well as against inferiour persons . Yea , rather against them , because by their example they doe more hurt . This makes Amos as it were threaten the house of the King. Thus Elijah reproves Ahab , Nathan , David , and Iohn Baptist Herod . [ See more in my Com. on Psal. 82.2 . Obs. 1. p. 96 , 97. 5 God transferres Kingdoms from one family to another , as pleaseth him . He pulls down one and sets up another in the Throne , and none may say to him , what dost thou ? After the division of the Kingdom of Israel from Iudah , they had twenty Kings of ten several Stocks , whereof one destroyed another . Ieroboams Stock was cut off by Baasha , and Baashaes by Zimri , and Tibni by Omri , and Omries by Iehu , and Iehu's by Shallum , and Shallum's by Menahems , and Menahems by Pekah , and Pekah's by Hoshea . All these Kings were Idolaters , and the most of them cruel Tyrants , and Persecutors ; and therefore God cut them off , that they did not live out half their dayes . VER . 10 , 11. Then Amaziah the Priest of Bethel , sent to Jeroboam King of Israel , saying , Amos●ath ●ath conspired against thee in the midst of the house of Israel , the Land is not able to bear all his words . For thus Amos saith , Jeroboam shall dye by the Sword , and Israel shall surely be led away Captive out of their owne Land. WEE have seen Amos his fidelity and love to this People , in the faithful discharge of his duty to them . We are now come to the issue and event of his Sermons , and to see how he is required for his pains , and this makes the second part of this Chapter , where we have a notable History of the Persecution and treachery of Amaziah the Idolatrous Priest of Bethel ; and the constancy of Amos in asserting the truth , maugre the malice of all adverse power whatsoever . This prophane Priest being netled with the plaine and powerful preaching of Amos at Bethel , fearing lest the people should see the truth , and be wrought upon by Amos his Sermons to cast away their Idols , and return to the Worship of God at Ierusalem , and so his gaines which he had by the Sacrifices and Oblations at Bethel might be lost ; yea if Amos and his Party should prevail , he might fear not only the loss of his Priesthood and authority , but the loss of his life also , as a false Prophet ; he therefore resolves to doe all he can , both by force and fraud to rid the Land of this turbulent and ●editious Amos. The Urchin ( we say ) hath but one shift , but the Fox hath many ; and so hath Amaziah here . 1 He gets on the Lions skin , and accuseth Amos to the King for a trayterous Conspirator against him , and a seditious Disturber of the peace of the Kingdome ▪ Thus he pretends great kindnesse to the King , and tells him the cause was his , when in truth self was in the bottom of the design ; for he knew if Amos prevailed , he should lose his fat morsels at Bethel , both he and his Idols might starve together ; Ierusalem would have all the custom from him . 2 Since this way did not take , he now gets on the Foxes skin , and as a seeming friend , counsels him to leave the Kingdome of Israel , and goe to Iudea , his owne Country , and Prophecy there , where he might avoyd the Kings fury . q. d. It is not safe for thee , O Amos , to Prophecy here against the King and Kingdome , but goe to Judea , and tell them of the downfall of Israel , there thou wilt be safe and welcome ; but this is Bethel , and it is no discretion for thee to preach against the King and Kingdome here . To this Charge and crafty counsel of Amaziah , Amos piously , prudently , and peaceably answers with much courage and constancy , Vers. 14 , 15. proving his extraordinary call to the work , denouncing Gods Judgements against Amaziah , and Israel , vers . 16 , 17. In this Verse we have an Accusation , or Charge drawn up against Amos , where we have , 1. The Party accusing , and that is Amaziah the Idolatrous Priest of Bethel , so called to distinguish him from Amaziah King of Iudah , 2 King. 12. ult . he was Successor to those Idolatrous Priests which Ieroboam had set up at Bethel ; some great man he was at Court in all probability , and neer to the King , which made him send so boldly to him , to incense him against Amos ; the Jesuit calls him the High Priest of the Idols at Bethel , there Ieroboam had placed a Colledge of Priests , 1 King 12.33 . Amaziah might be the Praefect , or Governour of it . The word Chohen , is used promiscuously for a Priest or a Prince , for an Ecclesiastical or a Civil Governor . In those days ( except it were in Iudea ) many persons were both Priests and Princes , and ruled in Church and State. Hence the word is used for a Counsellor of State , or a great man , Iob 12.19 for a Priest , Levit. 1.12 . and for Idolatrous Priests , as here , and Gen. 41.45 . & 47.22 . 2 Here is the Party accused , and that is Amos , a poor , plaine , pious , harmless Prophet . 3 Here is the Person to whom he is accused , and that is the King , Amaziah sent to the King , he could not well suppresse him himself , and therefore he sends to the Secular Power for ayd , desiring he may be either silenced , or banisht , or put to death . 4 Here is the Matter for which he is accused , viz. for Sedition , Rebellion , Conspiracy , and Treason ; this he speaks to exasperate the King against him : the good Prophet did only discharge his duty faithfully , and perform that office which God had called him to , yet this is called Sedition , and conspiracy . 5 He aggravates the Crime from the Place where all this treason was acted , and that was not privily in a corner , or in another Kingdom , but openly in thy Kingdom , and in the midst of thy people Israel , even at Bethel , where was the Court and greatest confluence of all the subjects ; so that thou hadst best look to it , O King , for intestine commotions are very dangerous . 6 Here is the Peoples ill resentment of all this , The Land is not able to bear all his words . Amos signifies a grievous burden , and he had not his name for nought , for he came loaded with many sad burdens and comminations against Israel , which made this stubborn people so unable to bear his words , q. d. Such a seditious , dangerous fellow is this New-found Amos , that if thou , O King , doe not suppress him , the people will ; for the Land , that is , the people of the Land cannot brook , nor bear his blunt and down-right preaching , for they hate him that reproves them in the Gate , and abhor him that speaks uprightly , Amos 5.10 . Thus they complaine of Amos ( without a cause ) for conspiring against the King , when themselves conspired and combined together against the King of Kings without controul . The Land cannot bear his words , much less can I , or any one that is devoted to the service of the King. His Prophesies are intolerable , for he disheartens the people by making them despair of their owne safety , so that he is no longer to be endured , O King , by thee , or thine , for the Land will never bee quiet till it be rid of him , either by banishment or death ; there will be nothing but tumults and factions so long as he is tolerated to seduce the people . Thus we see how this malicious false Prophet layes on load , thinking that somewhat would stick ; every word hath its weight , Quot verba , tot verbera , so many words , so many daggers to stab this good Prophet . Had the charge been true , as it was notoriously false , Amos had been a man of death indeed . To clear up all , let us look into the Charge more exactly . Then Amaziah Priest of Bethel , sent to Jeroboam King of Israel . Then , when the Prophet had made known to the people the Visions of God , concerning the ruine of the Kings house , and of the Kingdome , then Amaziah the Priest can hold no longer , but he must persecute and prosecute the Prophet . Thus persecution ever attends the faithful dispensing of the truth ; flattery ( we say ) findes friends , but truth hatred . He sent to King Ieroboam ; that is , he sent Letters or Messengers to the King , to incense him against Amos , and that clancularly and unknown to Amos , that so he might be condemned , unheard . No doubt but this High Priest had his Spies and Intelligencers about him , to observe what Amos preached , and now having got matter enough ( as he conceived ) against him , to root him out , he spit his poyson , saying , Amos hath conspired against thee . The word which we render to conspire , properly signifies to bind , or to be compactly bound together in a body ; but Metaphorically it signifies to conspire , to rebel , to conjure and band together against one , so the word is used , 1 Sam. 22.8 , 13. 1 King. 15.27 . & 16.9 . & 2 King. 10.9 . & . 21.23 . so that this conspiring implies that Amos had some confederates with him , that helped to carry on this conspiracy against the King ; when alas , Amos was so farre from conspiring , that he was now considering how he might prevent the ruine both of King and Kingdom , and avert the approaching judgements . By his Prayers he had prevented two judgements , and now counsels them to prevent the third ; yet Amos is a Conspirator and troubler of Israel , when it was their owne Idolatry and Apostacy , and not Amos , that troubled them . 2 Amos did not vent his Passion , or speak his owne private opinion ; but he tells them the mind and Message of God which he had shewed him in a Vision , and commanded him , to publish , touching the destruction ( not of the King himself , for we read not that Ieroboam dyed by the sword ) but of the Kings Posterity , vers . 9. I will rise against the house of Jeroboam with the sword . But Amaziah conceiving that the King would be more inraged against Amos for Prophecying against him , than for Prophecying against his Children , thereupon forgets this accusation , and saith , Amos hath conspired against thee , and hath said , the King shall dye by the Sword. Not a word of truth , for Amos did not conspire against the King , neither did he say that he should dye by the Sword , yet this hath been the lot of all Gods faithful Ministers , to bee counted Seditious , and the troublers of a State , solely for discharging the duty of their places faithfully . Now by this high Charge we may see , that this false Prophet sought the life of the true one , as will appear if we frame his Accusation into an Argument , thus , He that hath conspired the ruine both of King and Kingdom ought to dye ; But Amos hath done so . Ergo. But it pleased the Lord ( in whose hand is the heart of the King ) to make the King so farre to favour the Prophet , as that hee sleighted this Priests accusation , and therefore Amaziah pretends friendship to ths Prophet , as we shall see hereafter . Now let us view the Transactions of this High-Priest , and we shall finde a compleat Character of a false Prophet , or the perfect picture of a Polititian . 1 They use to flatter and delude great ones , making them to beleeve that none are their friends but such as say as they say , and doe whatever they would have them doe , and humour them in their sins ; and that they are their foes that like Amos here , deal faithfully and plainly with them , and this is no small part of great mens misery , that they have few about them that dare , or will deal faithfully with them . They may use the Letany ( in this sense ) with that alteration which the poor Curate used , when he saw his Lord come into the Church , O God the Father of Heaven have mercy upon us Right Honourable Sinners . Their state ( in this respect ) is farre worse than that of inferiour persons , who are plainly and truly told of their sins , when these are soothed up to their destruction . 2 They calumniate and belye the true Prophets , they observe Machiavels rule , Calumniare audacter , saltem aliquid adhaerebit , Lye lustily , somewhat will stick though it be never so false . So it was with Amos here . 3 They labour with might and maine to suppress and silence the true Prophets , they know that their Kingdom cannot long stand , if once the faithful Ministers of Christ bee countenanced , Light and Darkness , the Ark and Dagon , Christ and Belial can never subsist together . This made Amaziah here to use both force and fraud to rid the Land of Amos. 4 They labour to suppresse good men before they can be heard . They must not speak , nor dispute the case . Thus Amaziah here clancularly accuseth Amos to the King , when he could make no defence for himself . 5 They usually mingle some truth with their lyes ; As Fowlers doe mixe some Wheat with their Chaff , to catch the Birds the sooner . So did Amaziah here , he mixed some truth with his lyes . Amos hath said , Ieroboam shall dye by the Sword , [ that was false ] and Israel shall surely goe into Captivity , [ that was true . ] OBSERVATIONS . 1 In all ages there have been false Prophets to oppose the true . There was a Iannes and a Iambres to resist Moses , 2 Tim. 3.8 . and four hundred false Prophets against one good Micaiah ; a Pashur and an Hananiah against the Prophet Ieremy ; and here Amaziah against Amos. So in the New Testament , how bitter were the High Priests against Christ , Ioh. 11.47 , 48. accusing him as an enemy to the State , and no friend to Caesar. How did the Stribes and Pharisees oppose the Apostles , and since Antichrists Kingdom hath been set up , how have Gods faithful witnesses been persecuted and slaine ? Persecution hath ever been the lot , especially of Gods zealous Messengers , Acts 7.51 . let a man faithfully discharge the duties of his place , and then let him look for some Idolatrous Amaziah to oppose him . When we have opportunities of doing any good , we must look for many adversaries , 1 Cor. 16.9 . Let us not then be offended , when we meet with the like usage from the world . 2 It is the porperty of Persecutors to undermine Gods Servants clancularly . Amaziah sends to the King privily , unknown to Amos , and accuseth him for a Traytor , that so he might be condemned without hearing , or answering for himself . Thus they deal with Ieremy , when they could finde nothing justly against him , then they secretly devise devices against him , Ier. 11.19 . & 12.6 . & 18.18 . where we may observe the vile ingratitude of men ; this Prophet had by his Prayers averted two Judgements from Israel , yet now they seek his death , who saved their life ; and accuse him of Rebellion , who saved them from destruction . Valiant men charge their adversaries in the face , it is for Cowards to creep behind . Truth seeks no shifts nor corners , it loves the light , as true gold fears neither the Touch-stone , nor the ballance ; but falshood being a work of darknesse , loves darknesse , and is not able to stand bare-faced before truth ; and therefore it makes lyes and falshood its refuge . 3 Wicked men what ever they pretend , yet intend Self . Haman pretended the Kings profit , when his owne ambition , envie , and revenge was that he really sought , Hest. 3.8 . So this Idolatrous Priest here pretended great love and service to the King , when Self was in the bottom of the design . Hee was the Priest of Bethel , and got much profit by the place , and therefore he hated Amos heartily , who forbad the people to come any more at Bethel , but to shun it as a place infected with Superstition and Idolatry , Amos 5.5 . and so all the fat of this self-seeking Priest of Bethel ran into the fire . This he could not bear , for it struck at his dignity and livelihood . Such men make their bellies their gods , and little regard what becomes of truth , modo hic sit bene , ( as the Monk said ) when he stroked his fat paunch . Wee read of low and ordinary Priests that were obedient to the faith , Acts 6.7 . when the High-ones were enemies to the Gospel . The Apostle complaines that all men seek their owne ease , profit , praise , but few or none seek the things of Jesus Christ , Phil. 2.21 . How many plead for the Papacy and Prelacy for their bellies sake , rather than out of conviction , or in good earnest . 4 It is an old trick of Satan and his agents , falsly to accuse the servants of God of Sedition , Treason , and Rebellion . Amos that was the glory and Saviour of Israel , that by his Prayers kept off many Judgements from them , yet now is called , the Troubler of Israel , and commanded to pack out of the Land , which he not hasting to doe , he was knockt in the head with a Club by Amaziahs Son , as Epiphanius , Ierom and others affirm . Thus Elijah , who was called , the Chariots and Horsemen of Israel , is called by wicked Ahab the Troubler of Israel , 1 King. 18.17 , 18. Haman accused the Iewes for a People that kept not the Kings Lawes , and that it was not for his profit to suffer them to live in the Land , Hest. 3.8 . Thus Ieremy that wept in secret for the sins of the Land , and by his Prayers did keep off many Judgements , yet is called a man of contention , and one that weakned the hearts and hands of the People , and that sided with the Chaldeans against his owne Country-men , Ier. 15.10 . & 37.13 , 14 , 15 , 18. & 38.4 . Moses one of the meekest men in the world , yet is accused of ambition , and one that takes too much upon him , Numb . 16. Yea Christ himself was called and counted an enemy to Caesar , a Fanatick , a Mad-man and one that had a Devil . The Apostles were counted troublers of the Land , and the Pests of the places where they came , walking contrary to the Decrees of Caesar , and setting the world on a flame , Acts 16.20 , 21. & 17.6 , 7. So Paul was counted a pestilent incendiary , Acts 21.28 , 30 , 31. & 24.5 . and B. Latimer in his Sermons often tells us , that when his enemies could finde no just exceptions against his matter , yet they would accuse him for a Seditious and turbulent fellow . Truly ( saith he ) the Preaching of Gods Word is the cause of Sedition and Rebellion , as Tonterton-Steeple was the cause that Sandwich-Haven was stopt up with Goodwins Sands . The Devil began his Kingdom with a Lye , and by Lyes he still upholds it ; he was a Lyar and a Murderer from the beginning , but first a Lyar , and then a Murderer ; he cannot handsomely murder untill he slander first ; hee must put a Bear-skin upon our backs before he can wel bait us . So they did in the Primitive times , and if any calamity befel the Land , they presently cried , Away with the Christians to the Lions , as if they had been the cause of it ; whereas the world was full of miseries before they were born , and will be when they are dead and gone . The Pagans in those times gave out , that the Christians did worship an Asses Head , used promiscuous Lusts , and drunk the blood of Infants , &c. These and many more Slanders they invented , meerly to make them odious , that they might murder them the better . As a man that will hang his Neighbours Dogge , must first give out that he is mad . This made so many Learned men to Apologize for the Christians , and to wipe off those calumnies which malice had cast upon them . Thus did Iustin Martyr , Apolog. ad Sanct. Romanum , p. 41. edit . Graecolat . & 2 Apolog. ad Anton. Pium , p. 53. Tertullian Apologet. Minutius Felix , p. 102. 116 , &c. ☜ Origen Lib. 3. contra Celsum , Tom. 3. p. 681. Cyprian contra Demetrianum , p. 163. Arnobius lib. 1. adversus gentes . August de Civit. Dei per totum . He writ those twenty two Books to clear the Christian Religion from vile aspersions . The wicked like Athaliah cry Treason , Treason , when shee her self was the Traytor . The wicked complaine of the godly for troubling Israel , when it is themselves that are the true Reshagnims and troublers both of Church and State. As they have no peace in themselves , so they hinder it in others . It is the covetous Achan , the Idolater , Iudg. 5.8 . the Swearer , Ier. 23.10 . the Sabbath-prophaner , Ezek. 20.13 . the Covenant-breaker , Levit. 26.23 . the debaucht Drunkard , the unclean Zimri and Cozbi , these , these are they that trouble Israel . Touching the turbulency of Iesuits and Mass-priests , and what Incendiaries they are , and touching their seditious Doctrine , leading to disobedience and rebellion , what a Catalogue of about forty Kings and Princes destroyed , or vexed by the Pope and his Clergy , see this clearly proved by Mr. Iohn White , in his Way to the true Church , chap. 6. p. 25. and Mr. Baxter , his Key to Catholicks , chap. 48. p. 348. & 356. See Watsons Quodlibets , p. 69 , &c. 75 , &c. 112 , &c. Dr. Abbot Antilogia , p. 1. p. 36. p. 115. they teach King-killing , Bolton Comfort Afflict . Consc. Preface , p. 3 , 4 , 5. D. Morton , De potest . Regia , S. 3. and Mr. Pryn , The Treachery and Disloyalty of Papists to their Soveraigns , printed 1643. and Romes Master-peece . Yet to come nearer our times , what notorious slanders and lyes have the Papists raised against our Reformers ? to instance but in three : Luther , Calvin , Beza . 1 Luther was loaded with Papistical Lyes , he was accustomed to them , saying , Mihi maxime pro sunt , qui de me pessime loquuntur , Lutherus pascitur convitiis . They gave out , that going merry to bed and drunk , he was found next morning dead in his bed , &c. when Luther was alive , and testified the falshood of this Fiction under his owne hand . The like they did by Calvin , and Beza . 2 Calvin , they were not behind hand with him , they accused him of Ambition , Covetousness , Incontinency , &c. that he was a branded Sodomite , consumed of Lice , and dyed blaspheming , all which calumnies are fet off by the Writers of his life . His enemies finde it farre more easie to calumniate him , than to imitate him . Most of our Modern Writers doe but descant upon Calvins Plain-song ; yea the Jesuits themselves are very Plagiaries , who doe first rob him , and then rail at him . 3 Beza , They gave out that he was dead , and had recanted , and turned Papist , when he was alive , and did confute the slander . It were easie to tire the Reader with such instances , but these may suffice . This may serve , 1 For Comfort . 2 For Caution ▪ 1 For Comfort , if the like befall us , remember the Disciple is not above his Master , nor the Servant above his Lord. Let us be patient till the coming of the Lord , for then there will be a Resurrection of Names , as well as of Bodies , and Christ himself will be our Compurgator . 2 For Caution , It must make us wary and cautious what reports we receive against the godly ; and not to beleeve every Idolatrous bloud-thirsty Amaziah , when they rev●le and calumniate Gods faithful Ministers and People ; if bare accusations were sufficient to condemn men , Christ himself had not been innocent . As for the godly , they are of those who are peaceable in Israel , they are endued with the wisdome which is from above , which is first Pure , and then Peaceable , Jam. 3.17 . they are peaceable in themselves , and are Peace-makers , and Peace-preservers ; they are for Peace Ecclesiastical , Political , Domestical ; they are for all manner of Peace , save peace with sin . Peace and Piety , Peace and Truth is their hearts desire , Zach. 8.19 . Heb. 12.14 . the Gospel like a Sword divides between men and their sins , and so breaks worldly wicked peace , Mat. 10.34 , 35. but establisheth internal , real , solid peace ; I came not to send Peace , but a Sword , Christ speaks not of the effect , but of the event of the Gospel ; not what the Gospel procures properly Et per se , but Accidentally , when it meets with wicked mens corruptions ; not what it works in the faithful , but in the unfaithful . The Gospel in it self brings that peace which passeth all understanding , to such as submit unto it , but wicked men opposing it make the tumult and division , and therefore it is they , and not the Gospel that must be blamed . Real godly men that walk up to their Principles and Priviledges , are the Blessings of a Land , the Pillars of a Nation , the Beauty and Bulwarks of the places where they live . They keep Islands from destruction , Iob 22. ult . and therefore they cannot truly be called the destroyers of them . As Sampsons strength lay in his hair , so the Governours of the Nation shall say , that in the inhabitants of Ierusalem is our strength , Zach. 12.5 . It is ignorance and prophaneness which makes a people rude and rebellious , but where Religion comes in the power of it , and men obey not for fear , but for conscience sake , there are no better Servants and Subjects in the world ; none more faithful to their trust , none pray more for their Governours , nor pay their dues more freely and fully to them . These are they that will venture their Lives and Estates for their honour , when such as serve them for their owne ends , will leave them and forsake them . Yet lest any should think me singular take the testimony of one ( that as the times goe ) may passe for many . Be tender over good men ( saith Doctor Gauden ) these are those that shall see Gods face in glory , and so are more fit to enjoy the favour of Kings on earth . These are they that best know the duty , honour , and fidelity they owe to Majesty , and make a conscience to pay it ; because it is a point of holinesse so to doe . These are the Propugnacula & munimenta regni & Ecclesiae ( as was said of St. Ambrose ) the strength , honour , and security of Church and State under God , and his Majesties care and pious providence , these are in some sort the ( Tutelares genii ) Protectors of his Majesties Person , health , wealth , life , Queen , Crown , and Posterity ; whilst they daily lift up pure hands , and holy hearts to the God of Heaven , for his Majesties safety and happinesse . These are like Moses and Elias , the Chariots and Horse-men of Israel . These have power with God , by their Prayers , counsel , and good examples they lye in the gap , and hinder the inundation of Sin and Iudgement . To these we owe under God , the enjoyment of our peace , plenty , safety , and religion , and of the blessing of blessings temporal , a pious and gracious Prince . Thus fully and truly the Doctor ; so that it appears on all hands that Gods people are not the Troublers , but the Pillars and peaceable ones in Israel ; this will yet further appear , if we consider these four things : 1 Their Principles . 2 Their Titles . 3 Their Prayers . 4 Their Practices . 1 Sedition and conspiracy is against their Principles , they are taught to fear God first , and then to honour the King as his Vice-gerent on earth . They obey not for fear ( as wicked men doe ) but for conscience sake ; as they give unto God what is Gods , so they give unto Caesar what is Caesars . It is the want of good Preachers ( saith Bishop Latimer ) that is the cause of Rebellion , if there were good Bishops ( saith he ) there would be no rebellion , it is ignorance that breeds rudeness and rebellion , as we have seen in the Welch , Irish , &c. Light and Grace take away that ferity , cruelty , and turbulency that is in our natures , it makes the Lion and the Lamb to dwell together in peace , Isa. 11.6 , 7 , 8. Inordinate love of the World is the great make-bate of the World ; now Grace loosens mens hearts from the world , & makes Abraham to part with his owne right to Lot , though he were superiour to him in age and place , yet he yeelds to him for peace sake , Gen. 13.8 , 9. and Christ himself lest he should give offence to others , paid tribute to Caesar , though he could have pleaded immunity , Mat. 17.27 . Besides , their God is the God of peace , Rom. 15.33 . 2 Thess. 3.16 . Christ their Saviour is the Prince of peace , Isa. 9.6 . the Spirit that dwells in them is a Dove , the emblem of peace ; the Gospel which they beleeve is the Gospel of peace ; they are endued with the wisdome which is from above , which is pure and peaceable ; the peace of God rules in their hearts , and moderates their passions , Col. 3.15 . so that we need not fear their offending , who are so strictly bound against offending . 2 The Titles which are given them in Scripture , shew that they are men of peace , Davids Motto is theirs , I am for peace , Psal. 120.7 . hence they are called Doves , not Kites ; Lambs , not Lions ; Sheep , not Wolves ; and the Church is compared to a Vine , not to a Thorn ; to a Virgin , to a Widow , to a Worm , Isa. 41.14 . all which are harmless , innocent , inoffensive creatures ; subject to wrong , but doe none , and this the Churches enemies know right well , which makes them so ready to abuse them . The Crow will pull wool off a Sheeps back , it dares not bee so bold with a Wolf , or a Fox . 3 It is against their Prayers to be turbulent , they pray for the peace of Ierusalem , and for the peace of the places where they dwell , Ier. 29.7 . whilst others are drinking Healths , and breaking the Kings Lawes by their debauchery , these are praying for Kings , and for all in authority under them , that by their means we may live in godliness and peace , yea so farre are they from creating troubles , that by their Prayers , counsel , and good example , they keep many troubles and disorders out of a Land. 4 It is against their Practices . Their practice is to bless them that curse them ; to pray for them that persecute them ; to doe good to them that hate them , and to preserve their lives , who seek their deaths , as Bradford did by Bourn . If their enemy be hungry , they feed him ; if naked , they cloath him , and so heap coals of fire upon his head Rom. 12.20 . Besides , in the places where they dwell , they labour to suppress Sin , and to promote Piety , and this conduceth very much to the peace and prosperity of a Nation . Where the salt of Grace is , there is peace , Mark 9. ult . It was Prophesied , that in Gospel-times they should not hurt in all Gods holy Mountain , and why so ? for the earth shall be filled with the knowledge of the Lord , and that will make men pious and peaceable , Isa. 11.9 . Ignorant men are brutish merciless men , the dark places of the earth are habitations of cruelty , None so bloody as blind Idolaters . VERSE II. For thus saith Amos , Jeroboam shall dye by the sword , and Israel shall surely be led away captive out of their owne Land : IN this Verse Amaziah the Priest labours to make good his Charge against Amos , to this end he produceth a double accusation against him . 1 He chargeth him as an enemy to the King , and that hee had conspired against him , saying , Ieroboam shall dye by the sword ; this was a manifest untruth , for Amos never said , the King shall dye by the sword , but that God would rise against the house of Jeroboam with the sword , vers . 9. and so he did , for though we do not read that Ieroboam himself dyed by the sword , yet Zachariah his Son was slaine by Shallum in the sight of the people , which put an end to the Stock of Iehu , according to what the Lord had threatned against the house of Iehu , viz. that in the fourth generation his Stock should cease ; so that Amaziah reports Amos his Doctrine to the King , not fully , but fraudulently , applying that to the Father , which Amos spake against the Posterity . Thus wicked men , like their Father the Devil , adde and detract from Gods Word , and mens words , so as may best suit with their owne designes . 2 He chargeth him with disheartning the people , in saying , that Israel shall surely be led away captive out of their owne Land. This was true , but so farre from being a Crime , that it was Amos his glory , that he faithfully and freely delivered the Message that God commanded him to deliver to his people ; and here we may observe , that when this false Prophet recites Amos his words to the King , there he alters the words , and makes things worse ; but when he comes to speak of the people , then he can speak truth . He had used all his Oratory to perswade the King to punish Amos , but Ieroboam knew that he was a Man of God , and therefore durst not doe his Prophet any harm ; and the rather , because he had observed that God had sharply punished Ieroboam the first with a withered arme , and Ahab , and other his Predecessors that had opposed his Prophets ; their harms made him wise . The context shewes that the King was cold in the cause , for we read of no answer that the King gave to Amaziah , peradventure he might discerne his falshood and his flattery , and so sleight him ; this is very probable by that which followes in the next verse , where Amaziah falls to flattering Amos , since by force he could not hurt him . OBSERVATIONS . 1 It is an old trick of the Devil and his agents , to wrest and mis●recite the words of Gods servants . When they can finde nothing justly against them , then they fall to belying them , and to devise devices against them . The Devil is termed Diabolus , he hath this name given him because he is a violent , and virulent Calumniator , and belyer of the Saints , and so are his followers , and therefore they also are called ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Calumniatores ) by their Fathers name , false-accusers . So Iob 1.9 . Acts 6.11 , 13. Rom. 3.8 . 2 It is the property of false Prophets to mingle some truth with their lyes , the better to deceive the simple . So doth this Priest of Bethel here , and so doe Mass Priests . As the Fowler mixeth some Wheat with his Chaff , and sticks some Corn upon his Lime-twiggs to catch the sooner : so Satan puts a fine gloss upon his false wares that they may sell the better . He and his can produce Scripture for a need , they can transforme themselves into Angels of Light , and can cite Scripture to draw you from Scripture , and tempt you to irreligion by religious Arguments mis-applied . Epicurus that was licentious in his Life , and lewd in his Opinions , holding that there were no Gods , or else that they were idle , and cared not for governing the World , yet sometimes he commends the pleasures of the mind , that so he might vend his Epicurean pleasures the better . 3 That Princes usually are more indulgent to Gods Prophets than Idolaetrous Priests . Amaziah the Priest would have Amos put to death for a Traytor , but the King spares him . It is observed , that the greatest hatred is usually amongst men of the same profession ; it is not the King , but the Priest of Bethel that prosecutes Amos . Thus it was with Ieremy , when the Priests were inraged against him , and sought his life , then the Princes plead for him , and save him , Ier. 26.8 , 16. and after when the Princes cast him into the Dungeon , then the King released him , Ier. 38.10 . So our King Edward the Third preserved Wickliffe from the fury of Simon Sudbury Arch-Bishop of Canterbury , and after the Duke of Lancaster became his great Patron against the persecuting Prelates of those times . VER . 12 , 13. Also Amaziah said unto Amos , O thou Seer , goe flee thee away into the Land of Judah , and there eate bread , and Prophecy there ; But Prophesie not againe at Bethel , for it is the Kings Chappel , and it is the Kings Court. THis false Prophet seeing he could not remove Amos by force , sets upon him now by fraud ; the King not being moved with his Message , and refusing to meddle with Amos , either for fear of the people , who knew Amos to be an holy and eminent Prophet , and so must needs have great influence upon them , or else for some other politick respects , the King spared him . But since the Lions skin will not doe , this Promotor will try what the Fox can doe ; to this end he gives Amos , 1. An honourable title . 2. Friendly counsel , one would think , perswading him by any means to leave Israel , and goe to Iudah , where he might be safe and free . q. d. I am the High Priest of Bethel , and have my preferment and profits in Israel ; but thou art of Judah , and camest from Tekoa ; prethee goe to thy Tekoits again , and trouble not my Bethelians ; come not in my Diocess , I promise thee , I will not come in thine ; hinder not my gaine , and take thine and spare not . In this Verse this subtile Sophister packs up much in a little room , and useth almost as many Arguments as words . 1 He gives him an honourable Compellation , O Seer , it is not , O unlearned Herdsman , or , O seditious Seeds-man , as before ; but he gives him a title of honour , the better to hide his malicious designes , and to insinuate himself into Amos. See how quickly wicked men can change their Language , and blesse those whom but lately they cursed ; before it was Amos the Conspirator , but now it is Amos the Servant of God , and the Seer . The Prophets of old were called Seers , 1 Sam. 9.9 . Isa. 30.10 . God inlightned them by his Spirit , and made known to them his secrets by Visions , hence they were called Seers , Numb . 6.12.6 . Ezek. 1.1 . Some make Amaziah here to call the Prophet Seer , Ironically , by way of scorn and contempt , as if the Prophet had been some Fanatick , and his Visions vanities . But the contexture of the Discourse is against this ; for Amaziah gives the Prophet his due title , but in a flattering way , the better to effect his design upon him . 2 Lest this Priest should seeme to be mad without reason , he now produceth Arguments to perswade Amos to be gone . Man being a Rational Creature , may sooner be drawn by reason than driven by force ; Amaziah will try what this will doe . Goe , flee thee away into the Land of Judah , there eate bread , and Prophesie there . q. d. Be gone with all speed , thou hast yet liberty so to doe , thou hast now an opportunity of escaping , and mayest freely passe without any stopping , let it not slip , lest it repent thee when it is too late . So that this is an Argument à facili . 2 Flee , with all speed be gone from amongst us , for there is no staying long in safety here ; thou art encompassed here with snares and dangers , and therefore if thou lovest thy life , pack up and bee gone , Citò , citiùs , citissimè , lest thou bee caught and killed . So that this was an Argument a necessario . 3 Into the Land of Iudah . The better to perswade him to flee , this Priest hath found out another Topick , viz. a convenient place to flee to , and that was his owne Country ; thou camest from Tekoah , Amos 1.1 . and no man can blame thee for going home againe , especially since thou art so hated here . There thou wilt dwell amongst thine owne kindred and acquaintance in peace and plenty , in love and safety ; whereas here thou art a Stranger , and a blunt Prophet , and canst expect none of these things from us . As a friend therefore I counsel thee with all speed to be gone , for both King and Kingdome are resolved to keep their Calves ; and if thou come any more to preach here against them , beware lest they catch thee , and kill thee . But Amos fears no such Scar-crows , God sent him not to Iudah , but to Israel , and there he must and will abide . It was Ionahs sin to fly to Tarshish , when hee should have gone to Niniveh . A Minister is not sui juris , but must preach when and where his Lord and Master commands him . 4 There eate bread ; that is , Get thy living there , Gen. 3.19 for if thou stayest here thou mayest starve , here is no body will succour of support thee ; for thou art a burden both to Prince and people . Here is nothing for thee to eate , here is no profit to be had , and by thy preaching so openly at Bethel , against the Calves of Bethel , thou marrest our markets too . But goe to Iudah , there thou wilt be maintained like a Prophet indeed : there thou wilt live more securely , and be maintained more plentifully ; there is King Vzziah , alias Azariah , that loves such precise ones as thou art , 2 King. 15.1 , 3. and a people that prize men of thy straine , and will not suffer thee to want . Thus this mercenary false Prophet measures Amos by himself , thinking that gaine would intice him away , as if Amos had been one of those who Prophesied for a little Lucre , for a handful of Barley , or a mouthful of Bread , Ezek. 13.19 . Micha 3.11 . so that this is an Argument ab utili . 5 Prophesie there . Here this subtile Priest Proleptically prevents an Objection ; whereas Amos might have said , what ? would you have me idle , and leave that employment to which God so signally , and extraordinarily called me ? Not so , ( saith Amaziah ) I doe not bid thee flee , that thou mayest be idle or silent ( for if he had done so , his fraud had been too apparent ) but I bid thee goe to Iudah , and Prophesie there , where thou wilt have double honour ; that is , both countenance and maintenance , both which thou wantest here . Thou lovest to be plaine and free against sin , why get thee to Iudah , there they will be glad of thee , and there thou mayest declaime freely against the sins of Israel , and threaten us without fear . Here thou art molested with Altars and Calves , with Idols and Images , Amos 3.14 . but get thee to Ierusalem , and there thou wilt be free from these superstitious fopperies , and lying vanities . There exercise thy gift of preaching , and get thy living by it , as I doe by my Priesthoood at Bethel , where I live peaceably , and plentifully with my Oblations and Sacrifices ; I shall not envie thee ( get what thou canst at Iudah ) doe not thou envie me my Morsels at Bethel . 6 He argues adamno , and tells him that it was dangerous for him to preach any more at Bethel , as for what is past that is pardoned , provided thou come no more amongst us at Bethel , for it is the Kings Court , and the Kings Chappel , and he will not endure to be affronted there . OBSERVATIONS . 1 That wicked men are very sedulous in opposing the faithful Ministers of God. What industry and activity doth this Priest of Bethel use to root Amos out of Israel . He sends to the King , and accuseth Amos for a Traytor ; and when force will not doe , he playes the Fox , and under pretence of friendship prswades him to leave his station , and to flee the Land. So Pharaoh , how industrious was he to destroy Israel ; how active was Haman to have the Iewes destroyed , and what a great sum doth he promise to the King to effect it , no less than ten thousand talents of silver , Hest. 4.9 . So Nehemiahs enemies , what force and fraud did they use to hinder his repairing of the Temple , how faine would they have had him flee ; as Amaziah would have had Amos here , that so he might have reproached him for a Fugitive , and one that was conscious to himself of his own guilt , and therefore he fled for it . Q. The Question then will be , whether it be lawful to flee in time of persecution ? A. In some Cases it may , as , 1 If a man be but a young beginner , and find not strength to bear the brunt and heat of the day , he may with-draw for a time . 2 If the Persecution be personal , against a particular man , or Minister , and not against the whole Church , he may use his liberty . So did Moses , Elijah , David , Christ , Paul. But when Gods time is come , that he calls us to seal to his truth even with our dearest lives , we must not love them to the death , Revel . 12.11 . but rejoyce that we have any thing of worth to lay down for Christ ; like the valiant Horse , we must goe forth to meet the armed man , Iob 39.21 . so did that accomplisht , couragious Martyr , Mr. Fryth , when some that loved him had contrived his escape , he told them it must not be ; for ( saith he ) if you should leave me here and goe to Croydon , declaring to the Bishop that you had lost Fryth , I would surely follow after as fast as I could , and bring them newes that I had found and brought Fryth again . [ See this Case more fully handled in Mr. Perkins C. Cons. lib. 2. ch . 11. Q. 3. and on Heb. 11.35 . p. 191. and D. Geo. Abbot , Thesis 5. p. 169. and in my Com. on 2 Tim. 3.11 . Obs. 5. p. 202. Doct. Tho. Taylor on Self-denial , p. 23. folio , in finè . ] 2 Wicked men many times are subtile men . The Devil chuseth Serpents for his Instruments , Cupit ab his ornari Diabolus , he thinks it an ornament to his Cause and Kingdom to get wits about him , how subtilly here doth this Priest act his part ; his words are smoother than oyl , and yet are they very swords , Psal. 55.23 . Satans Instruments ( like their Father the Devil ) can transform themselves into Angels of Light , 2 Cor. 11.13 , 14. when such speak fair , beleeve them not , for there are seven abominations in their hearts , Prov. 26.25 . we had need then to be wise as Serpents , and to watch not only against a raging , but against a fawning enemy ; not only against the Lion Rampant , but also against the Lion Couchant . The worlds flatteries are more to be feared than its frowns , its courtesies , than its injuries . Many that have stood it out manfully against open hostility , yet have been insnared by flattery . Take heed of those Ioabs and Iudasses that kiss and kill , 2 Sam. 20.9 , 10. watch not only against open , but also against secret insinuating enemies , which under pretence of friendship seek thy ruine ; the Devil gains thousands , and ten thousands this way . Wee should observe his depths , and not be ignorant of his methods and devices , but stop our ears against his Syrens , when they seek to undermine us . 3 That titles of honour may be given to Gods Ministers . O thou Seer , it is not , O thou Lyar , thou Viper , thou Wolf , thou Robber , thou Murderer , thou Conjurer , thou Juggler , Devil , &c. as those black blasphemous Devils the Quakers call us . Amaziah ( though an Idolatrous Priest ) yet had learnt better language than so . 4 The Ministers of God should be Seers . They must not be blind Guides , nor Seers that can see nothing but what tends to their owne gain ; nor Seers of Lyes and Vanities , ( as it is said of false Prophets ) Ezek. 13.7 , 8 , 9 , 23. & 22.28 . but they must be men of knowledge , Mal. 2.7 . and have the Tongue of the Learned , to speak a word in season to him that is weary . Look what the eye is to the body , that are ( or at least-wise that should be ) Pastors to the Church , to watch over the Flock for good , and to direct it in paths of Piety . Hence Ministers are called the Eye , 1 Cor. 12.17 . Stars , and the Light of the World , Mat. 5.14 . burning and shining Lights , Iohn 5.35 . which help to inlighten the World with the light of sound Doctrin . Hence it is that the Prophets of old were so oft called Seers , Sadoc was called a Seer , 2 Sam. 15.27 . and Gad , 2 Sam. 24.11 . and Heman , 1 Chron. 25.5 , &c. VER . 13. But Prophesie not againe any more at Bethel , for it is the Kings Chappel , and the Kings Court. WEE have seen this Bethelian Priests counsel , Thetically and Positively set down . vers . 12. In this verse we have his advice Antithetically set down , But Prophesie no more at Bethel , come not within my Diocess and Jurisdiction where I and others are bound to attend , and officiate by the Kings Mandamus . In the words we have , 1 A Prohibition , Prophesie no more at Bethel , q. d. Thou hast preached six Sermons already against the State , the King hath pardoned thee for them all , and passed an Act of Oblivion , provided thou preach no more so ; but if thou be like to new Wine , which must have vent ( for silence is painful to a real Prophet ) yet come not to Bethel , but rather goe to Iudah thine owne Country , for I am resolved to suspend and silence thee from preaching here , and that for two Reason . 1 Because it is the Kings Sanctuary , and the Courtiers will not beleeve thee , nor abide thee . 2 The Kings Court is there , and they cannot have while to attend thee ; it is in vain therefore for thee to abide in such a place , where thou canst have neither Credence , nor Audience . We may adde a third Reason , which was the real ground of this High-Priests prohibition , and that was because Amaziahs gain lay there , q. d. Come not here with thy New-light , declaime not here against our Idolatry , lest thou marre our markets , and hinder the sale of our false wares . This was the truth of the business , though somewhat else was pretended , and the King and Kingdoms interest pleaded . Bethel was a City in the Kingdome of Israel , though properly it belonged to the Tribe of Benjamin ; but Ieroboam the first setting up one of the golden Calves there , 1 King. 12.29 . turned this Bethel ( which was sometimes the House of God ) into Beth-aven , the house of vanity and iniquity ; Samaria was the more populous place , but the Calves were in most request at Bethel , and therefore the Prophet testifies against the Idolatry of that place especially . It is the Kings Chappel , or as the word most genuinely signifies , it is the Kings Sanctuary ; i. e. it is a place consecrated by the Kings Predecessors for the worship of the Calves , to the which he bears a singular devotion , and where he often keeps his Royal residence , and doth celebrate his solemn Worship , and Divine Service . It is therefore dangerous for thee , O Amos , to preach against the Kings religion in the Kings Chappel , in the face of the Court , and the flower of the Land. To doe so in any part of the Land is not tolerable , but to preach thus at Bethel is most intolerable . Ieroboam the first set up a Calf at Dan as well as at Bethel , but this at Bethel was most frequented both by King and People . 1. Because it was nearer to Samaria than Dan , which was situate in the North part of the Land. 2. For its Antiquity , because it was the place where Iacob of old did Worship God. It was of greater Antiquity than the Temple at Ierusalem , yet for all these specious reasons they sinned in forsaking the Rule , and not Worshipping at Ierusalem as God had appointed . So that whereas this Priest cries out , this is Bethel the Kings Chappel , we say so too , yet that is no prejudice to Gods Prerogative . It is the Kings Court , or , it is the Kings House , for his Palace was there . Though the Kings prime Palace was in Samaria , yet he had other Palaces in other places , as at Iezreel and Bethel , where he used to reside for a time , that he might be a Pattern of Worship to the people . Or , it is the House of the Kingdome ( as it is in the Fountain ) that is , the Royal Court , or the Soveraign Court of Judicature for the Kingdom is at Bethel , whither come a great confluence of people , and where Civil affairs , and matters of State are debated , and therefore it is not safe nor seemly for thy rude rusticity , which knowes no Royalty , to abide there . The King hath Chaplaines enough of his owne ( that are compleat Courtiers ) to preach before him ; he needs no such rustical Prophets , and blunt Anti-Courtiers as thou art ; he hath Natives enough , but thou art a Stranger , and comest from another Country : Hee hath Prelates and Priests of eminent parts , every way accomplisht for the work ; whereas thou art a poor obscure Prophet , that camest ab hara , non ab ara , from the Herds , not from the Schools , and so art altogether unfit for the Court. Wouldest thou but Prophesie smooth and pleasant things , thou mightest abide here still , but thou art so rough and rugged , so plain and down-right , that our Courtiers ears cannot abide thy words ; so that there is no staying for thee here but with abundance of danger . Thus this grand Impostor would have frighted the true Prophet from his duty , that so hee might keep up the reputation of his Idolatrous Priests at Bethel , who for filthy Lucre , that they might rob the true Prophets of their Tythes and Offerings , did by their preaching foment both Rebellion in the State , and Schism in the Church , for the Sanctuary at Bethel robbed the Temple at Ierusalem . OBSERVATIONS . 1 Wicked men doe their utmost to silence faithful Ministers . They prohibit them Preaching , Prophesie not . The like complaint we have , Amos 2.12 . Micha 2.6 . they say to the Prophets , Prophesie not ; they silence them that they may sin without controul , and goe to Hell without any hindrance . Thus the Rulers of the Iewes forbid Peter and Iohn to preach any more in the name of Jesus , Acts 4 , 17 , 18. & 5.40 . what is this but to fight against God , and to countermand his commands ? he bids his Amoses preach , the Amaziahs of the World say no. Did ever any man thus harden himself against God , and prosper ? if he that with-holds Corn from the people , him shall the people curse , Prov. 11.26 . what a sad curse will light upon those that with-hold Spiritual corn from them , and deprive them of their faithful Pastors which are the light of the World , the Guides , the Fathers , the Physitians , the Pillars of the Church ; such as forbid men to Preach , please neither God nor man , 1. Thes. 2.15 , 16. Herod was a wicked man , yet this was his sinning sin , and is said to surmount all the rest , that he put Iohn in Prison , Luke 3.20 . he added this above all , that he shut up John in prison ; and see what befell Amaziah here for opposing Amos , ver . ult . Obj. But the Minister denounceth Iudgements against us , which we cannot bear . A. Let him preach Mercies or Menaces , if God have sent him we may not silence him , but must thankfully receive Threatnings as well as Promises , Judgements as well as Mercies ; they are both necessary for us . 2 The great ones of the world cannot brook plain Preachers . These Gallants look upon such blunt and bold Amoses as a pack of Fanaticks , a company of rude , indiscreet Persons , that dare venture to reprove such as them for their sins . God calls his Ministers Salt , Matth. 5.13 . but these would have them Honey , to preach only pleasing and humerous things unto them . Such were those , Isa. 30.10 . They say to the Seers , see not , and to the Prophets , Prophesie not unto us right things , speak unto us smooth things , Prophesie deceits . Great men many times have great corruptions , which they cannot endure should be touched , their tender ears cannot away with sound Doctrine , they must have smooth and pleasant things , or nothing , Courtiers love Verba byssina , soft and silken words . Though we approve of Prudence in Preaching before great ones , yet flattery we abhor . We may not betray the truth to please men ; we are sent to profit , not to please ; to edifie the heart , not to gratifie the ear . Had Amos preached high-flowen Notions , or Doctrine without application , he might have been a Priest for Bethel ; he might preach in generals , but he must not Prophesie of Gods Judgements against them , Prophesie not . Men can bear with Physitians , and suffer them to tell them of the Diseases of their Bodies ; and the Lawyer , to tell them of the flawes in their estates ; only the Minister , who is for the Soul , he must not speak a word . Prophesie not , whereas great men have most need of faithful Prophets , because they are encompassed with so many flatterers . 3 Wicked men put fair names upon foul places and practices . Bethel here was become Beth-aven , yet they call it a Sanctuary ; when indeed it was the Devils Brothel-house , polluted with vi●e Idolatry and iniquity . So Papists put fine titles upon their foul wares , to vent them the better . The Pope calls himself the Servant of the Servants of God , yet makes himself King of Kings , and is a profest enemy to Gods Servants . The Quakers call themselves the Saints of the most high , when they are profest enemies to God , his Worship , wayes , &c. The Arminians seeme to magnifie Free-grace as much as any of the Orthodox , but descend to particulars and their errours will soon appear . It is often professed by Arminius ( saith a Reverend Divine ) that he attributes as much to Grace as any other ; that there is nothing said by others concerning the efficacy of Grace , which is not also affirmed by himself , yea that he acknowledgeth whatsoever may be thought or imagined for the opening and setting forth of the power of grace , and that he is mis-reported by those that render him injurious to the grace of God , and one that attributes too much to Free-wil . We find in Augustine , that Pelagius professeth as much concerning himself , and yet in the meane time this is true , that if Arminius his Opinion stand good , all this efficacy of grace which he so magnifies , and amplifies in words , depends on the will of man , in regard that by vertue of its native liberty , it may receive or reject this grace ; use it or not use it ; render it effectual or vain , &c. Thus he . VER . 14 , 15. Then answered Amos , and said to Amaziah , I was no Prophet , neither was I a Prophets Son , but I was an Herd-man , and a gatherer of Sycomore fruit . And the Lord took mee as I followed the flock , and the Lord said unto me , Goe Prophesie unto my people Israel . WEE have seen Amaziahs design , by force and fraud to suppress Amos ; we are now come to Amos his Answer , which consists of two parts ; 1 An Apology for what he did , grounded upon Gods extraordinary calling him to the work . 2. His Prophesie , which is two-fold . 1 Particular , containing those particular Judgements which should befall Amaziah . His Wife . His Children . 2 General , containing the utter destruction of Israel , vers . ult . In these two Verses we have Amos his answer , wherein he constantly and couragiously maintaines what he had done ; and is so farre from desisting or forsaking of his Station , that by an holy Antiperistasis he growes more bold and resolute , confirming what he had spoken against Israel , and adding moreover a dreadful Commination against this Arch-Priest for opposing him in the Work of the Lord. He feared not his imperious Injunctions , and Lordly Prohibition , but boldly asserts his Calling , and goes on in the exercise of it , maugre the malice of all opposition whatsoever . So that here we have an Implicite reason , why Amos durst not desist from Prophecying to Israel , viz. because he was called extraordinarily by God to Prophesie unto them . He was no intruder , but a truly called qualified Officer ; he did nothing rashly or seditiously , but he seriously and soberly discharged the duties of that place to which God had so signally called him . Now the better to clear his Call ( which was the foundation of his comfort and confidence ) he first tells us Negatively , what he was not , I was no Prophet , nor Prophets Son , q. d. I was no Prophet either by birth or breeding , either by Original or Succession . Some were chosen to be Prophets before they were bred or born , as Ier. 1.5 . others among the Israelites were Prophets by succession ; others by preparation , were trained up betimes in the knowledge and study of the Scripture ; in Colledges and Seminaries of Learning , to supply the wants of the Church . The Prophets that taught them , were called their Fathers , and the Scholars were called , the Sons of the Prophets , 2 King. 2.3 , 7 , 15. & 4.38 . & 6.1 . Mar. 10.24 . Amos ingenuously confesseth , that he was none of these ; hee was neither Nabi , nor ●en Nabi , neither Prophet , nor Prophets Son ; he was not brought up at Bethel , 2 King. 2.3 . or Iericho , vers . 5. or Gilgal , 2 King. 4.38 . nor at the feet of any learned Gamaliel . 2 Positively , he tells us plainly what he was , viz. an illiterate Herdman of the Tribe of Iudah , dwelling at Tekoa , a City in Iudah , but extraordinarily called by God , from his Country-calling , of feeding Cattel , to feed his people Israel with the Bread of Life , Amos 1.1 . This he mentions not to make his Message contemptible , but to procure the more respect and authority to his Prophesie , since he was not called and qualified in an ordinary way , but immediately , and extraordinarily by God himself . I was an Herdman ; Such were useful in their kind , they had many of them in those dayes , because their riches lay much in cattel . Their lesser cattel were tended by Shepherds , and their greater by Herdmen , Gen. 13.5 . & 24.35 . & 26.14 . Iob 1.3 . Saul himself before he was made King , was an Herdman , 1 Sam. 11.5 . q. d. Behold the wonderful Works of God , that I who was never bred to this imployment should yet bee able to Prophesie , and to confound such learned Rabbies as you take your selves to be . And a gatherer of Sycamore Fruit. Yet more to magnifie Gods Free-grace , he sets forth his mean condition from which the Lord had called him . He lived a solitary , country life , he was not bred up in Cities , or Academies , but amongst Herds and Stalls , contenting himself with such wild dyet as the Sycamores did afford . Most take the word Sycamore strictly , for a kind of wild Figgs , called Aegyptian Figgs , or Bastard-mulberries , which the poorer sort of Ru●ticks in those times fed upon . But it may be taken Synecdochically , and Proverbially for any kind of course dyet or fare . I was a gatherer of Sycamore fruit ; that is , I was a poor man , of a low condition , even of the same rank with those that use to feed upon wild Figgs ; I did not then turn Prophet for my belly , for I had learned to fare hardly , which thou O Amaziah , and thy Court-Priests can hardly doe , and therefore you sooth up the Rulers in their Idolatry , that you may serve your owne turns , but Sycamore fruit will serve my turn . Of Sycamore-trees there were great abundance in the Land of Canaan , as appears , 1 King. 10.27 . Isa. 9.10 . Luk. 19.4 . and in Aegypt , Psal. 78.47 . they were very fruitful , they bare fruit three or four times in the year , saith Dioscorides , lib. 1. c. 143. This fruit Amos might gather for himself , or for his family , or for to sell. OBSERVATIONS . 1 As the Devil hath his Amaziahs to oppose the truth , so God his Amoses to defend it . The same day that Pelagius was born in Britain , the same day was Saint Austine born in Affrica to oppose him , as I have shewed elsewhere . 2 God often chuseth the weak things of the world to confound the mighty , and the things that are not ( of any esteeme in the world ) to confound the things that are of great esteeme amongst them , 1 Cor. 1.27 , 28. He usually hangs the greatest weights upon the weakest wyres , that so his name may have all the praise ; if the Lord should alwayes work by excellent Instruments , we should Idolize the Instruments and forget God. Hence the Lord often passeth by the eloquent Orator , and the learned Scribe , and chuseth an illiterate Amos , sending him from the Crib to the Court , to witness against the Idolatry of Princes , Priests , and People . Thus in the Civil State he oft chuseth persons of low degree to rule his people , as Moses , Saul , David , all three called from their Flocks and Herds to rule his people , Exo. 3.1 . 1 Sam. 9.21 . & 2 Sam. 7.8 . Psal. 113.7.8 . Thus in the Ecclesiastical estate he called Elisha from the Plow , 1 King. 19.19 . Matthew from the receit of Custom ; all the Apostles were illiterate men till Christ gifted them extraordinarily ; and fitted them for their work , Acts 4.13 . God loves to shew his power in weakness that the glory may be his , 2 Cor. 12.9 . Psal. 8.3 . we have this Treasure in earthen Vessels , that the excellency of the power may bee of God , and not of us , 2 Cor. 4.7 . Obj. From hence the Anabaptists would cry down Vniversities , and Schools of Learnings , the Lord took Amos from the Stall , and Elisha from the Plow , and qualified them without study , what need then this studying and Schooling ? &c. Ans. These were called extraordinarily , as appears by their extraordinary gifts ; now extraordinary Cases cannot make an ordinary rule ; because the Lord fed the Israelites with Mannah , it doth not therefore follow that we must sit still , and think to be so fed . It is true , the Anabaptists , and fanatick frantick Quakers , doe all pretend to an extraordinary and immediate Call ; when upon trial they are found not to have ordinary gifts , they can hardly write or read . 2 Examples in Scripture are not alwayes Argumentative , neither are we bound to follow them unless there bee a like call , causes , and other concurrent circumstances , as I have shewed elsewhere . 3 Grace makes men constant and couragious . How roundly and undauntedly doth Amos here deal with Amaziah , notwithstanding all his threats and flatteries , yet he stands like a Rock , justifies his Calling , and denounceth Judgements against the false Prophet himself , and confirmes what he had spoken before against Israel . Thus the righteous are an everlasting foundation , Prov. 10.25 . The wicked fear where there is no ground of fear , and fly when none pursues them , but the righteous are bold as Lions , Prov. 28.1 . Mark 6.18 . Acts 23.1 . VERSE 15. And the Lord took me as I followed the flock , and the Lord said unto me , Goe , Prophesie unto my people Israel . AMaziah counselled Amos to goe back to Iudah from whence he came ; to this Amos replies , I cannot , I dare not ; for as I care from thence by Divine command , so till I have the like command from him that sent me , I dare not return . Amos comforts himself much with the sweet resent of that Call which he had from God , and therefore he tells us , how the Lord took him as hee was feeding and following the Flocks , and the Lord said to him ( when he little thought of any such imployment ) Goe , prophesie to my people Israel . I did not thrust my self into the work , but it pleased the Lord to take me from that homely imployment , and to injoyn me this task of Prophesying . OBSERVATIONS . 1 We must obey God rather than men . Acts 4.19 . & 5.29 . Amaziah bids Amos be gone , but Amos sayes , the Lord sent him to Israel and he will not stirre . Thus he opposeth Gods Commandement to Amaziahs prohibition . We may obey no man but in and for the Lord , Ephes. 6.1 . Hence the Midwives are commended for disobeying the wicked commands of Pharaoh , who would have had all the male Children killed , Exod. 1.17 . 2 God loves to appear to us when we are in our Callings . Thus God appeared to Moses when he was keeping Sheep , Exod. 3.1 . to David , when he was following the Ewes ; to Saul , when he was seeking Asses ; to Amos here , when he was following the Herd ; and to the Woman of Samaria , when she was drawing water , Ioh. 4.7 . 3 When God calls us to forsake all we must readily doe it . God commands Amos to leave his Herds , the Apostles to forsake their Nets , Abraham to forsake his owne Country and Kindred , Zacheus to come down and follow Christ , and they immediately did so , Mat. 4.19 , 26. Luke 19.6 . Gen. 12.1 , 4. True grace makes men willing to doe or suffer whatever God commands . 4 None may take upon them the Ministery without a Call. Amos stirres not till God sayes , Goe ; no man may assume this Office till he be called , Heb. 5.4 . should an Angel from Heaven come and preach , he must shew his Call , he may not violate the order which God hath set in his Church , Gal. 1.8 . Hence the Lord so oft complaines of false Prophets , that they ran and he sent them not , Ier. 14.14 . many run from their Callings without a Call , Zach. 13.5 . let such never look either for protection , or success ; let them preach never so loud , or so long , they shall never profit people because God is against them , Ier. 23.32 . I am against them that Prophesie false Dreams , and cause my people to erre by their Lyes and lightness , yet I sent them not , mark what follows , therefore they shall not profit this people ; that is , they shall doe them much hurt and mischief , it is a Meiosis . Be sure then to have a Call for what you doe , this will support you under your burdens , and comfort you in the midst of all tentations and trials , Dan. 3.16 , 17 , 18. Acts 4.19 , 20. if the Lord have called us he will keep us , Isa. 42.6 . this is as a brazen wall to secure us ; this made Amos so resolute and confident against Amaziah , and Nathan so free with David , Elijah with Ahab , Iohn Baptist with Herod , and the Apostles with the world ; it was the warrant of their Calling , that they had it from God , and not from man. This will make our Ministery successful , one Elijah sent by God , shall be too hard for two hundred and fifty false Prophets , though King Ahab and Queen Iezabel joyn with them , and ovvne them . VER . 16. Now therefore hear the Word of the Lord , thou sayest , Prophesie not against Israel , and drop not thy word against the house of Isaac . AMos comes now to direct his speech to Amaziah , who had forbidden him to Prophesie , Thou sayest , Prophesie not against Israel . To this Prohibition Amos opposeth Gods Injunction , and is so farre from desisting , that he denounceth Gods Judgements against him , and bids him attend to what he had to say from the Lord against him . q. d. Who art thou O vaine and vile man , that darest thus affront and contradict the Almighty ; So that when he saith , Goe , Prophesie to Israel , yet thou sayest , Goe not to Israel , neither Prophesie there , but goe to Judah , and prophesie there . Hear therefore what the Lord hath determined against thee , Thy Wife shall be an Harlot in the City , thy Children shall fall by the sword , &c. In these two last Verses we have a four-fold Judgement denounced against this Persecuting Priest , vers . 17. 2 Here is the Procatarctical cause of these Judgements , and that was his opposing Amos in the Work of the Lord , using all means to silence him . 3 Here is a confirmation of the former Commination against Israel , ver . 11. Hear the Word of the Lord. We have heard thee speak , now doe thou hear God speak , for his Word is not like thine , a vaine , empty , ineffectual word ; but a mighty , powerful , efficacious word , bringing down dreadful things upon the heads of malicious Persecutors , 2 Cor. 10.6 . God is ready to revenge the disobedience done to his commands . Gods Word layes hold on wicked men , Zach. 1.6 . and that which they accounted wind , becomes like fire to devour them , Ier. 5.13 , 14. Thou sayest , Prophesie not against Israel , and drop not thy word against the house of Isaac ; that is , Prophesie not of Gods Judgements against the ten Tribes , who were descended from Abraham by Isaac the Son of the Promise , Gen. 21.12 . see before vers . 9. This dropping here is Metaphorical , and denotes those dreadful Judgements which should fall upon the heads of wicked men like a storme of raine , Ezek. 20.46 . & 21.2 , 3. 2 Dropping in Scripture is frequently taken in the sweetest sense , for gentle and sweet speaking , Deut. 32.2 . Iob 29.22 . My doctrine shall drop as the raine , and distill as the dew ; that is , it shall bee as useful and refreshing to men , as the dew and raine is to the grass ; as these soften the ground , and so make the fruites to grow up sweetly and abundantly ; so the Word of God falling into an honest and good heart becomes effectual , making it more soft and fruitful in every good work , Isa. 55.10 . Luke 8.15 . OBSERVATIONS . 1 Wicked ●e● are Antipodes to God. They goe directly contrary to his commands . God bids Amos Prophesie against Israel , Amaziah forbids him . God bids Amos drop and denounce Judgements against Israel , no saith Amaziah , if thou wilt drop , goe drop at Iudah , for we will none of thy dropping here . So true is that of Luther , Homo est inversus decalogus , Man is a cross grained-peece , directly opposite to all Gods commands . There is in our Nature a deadly enmity to God , his Wayes , his Worship , his Word , his Ordinance , his Prophets , his People , and to all that is good , Rom. 8.7 . Col. 1.21 . VER . 17. Therefore thus saith the Lord , thy Wife shall be an Harlot in the City , and thy Sons and Daughters shall fall by the Sword , and thy Land shall be divided by Line , and thou shalt dye in a polluted Land , and Israel shall surely goe into Captivity forth of his owne Land. IN this Verse we have a dreadful Judgement denounced against this High-Priest of Bethel , consisting of many Branches . 1 Constupration of his Wife , and that openly . 2 Loss of his Children . 3 Loss of his Lands . 4 Loss of his Liberty , and 5 Loss of Israel . Loe , this is the fruit of silencing Preachers , and forbidding Gods Ministers to Prophesie . 2 Here is the confirmation , or ratification of all this , Dixit Dominus , the Lord hath said it , who will certainly doe it . Thy Wife shall be an Harlot in the City . Interpreters are divided about the meaning of these words ; some take them Actively , and the Original seems to favour it , viz. that his Wife should be an open Harlot , and a common Strumpet , not so much forced by Souldiers , as voluntarily addicted to it . Others take the words Passively , that she should be violently forced and ravished by the Assyrians when they should take the City , according to that threatning against disobedient ones , Deut. 28.30 . So Iob 31.10 . Isa 13.16 . Lament . 5.11 . But if it were violent and involuntary , where were the Harlotry ? Thy Wife shall be an Harlot , and to shew her impudency , she should act it not in the house , or in the fields , or in a forreign Land , but openly in the City . This is the first Punishment , the second follows . 2 Thy Sons and thy Daughters shall fall by the sword . Wicked Parents bring a Curse upon their Children , not only their Cattel , but all their Relations fare the worse for them . 3 Yet this is not all , Thy Land shall be divided by Line . Conquerours were wont to divide every one his Lot and portion by Lines and Cords ; for of old they used Cords instead of Measuring-Rods , to divide their Land. Hence the Lines in Scripture are put for the Inheritance , or portion allotted to every one by Line , Deut. 32.9 . 2 Sam. 8.2 . Psal. 16.6 . Micha 2.5 . Thus he should not only lose his Heires , but his Inheritance also . And thou shalt dye in a polluted Land. This is the fourth Punishment , Thou shalt dye a Captive in Assyria , which was polluted with Heathenism and Idolatry . This is reckoned as a Judgement , Levit. 26.38 . against Pashur , Jer. 20.6 . and Coniah , Jer. 22.25 , 26. The Land of Promise was called the Holy Land , and in comparison of it all other Nations were called and counted unclean , and they looked upon it as a misery to be buried in a strange Land , and not in Canaan . And Israel shall goe into Captivity . Not only thou , but all Israel whom thou hast helpt to deceive , and hast hardned in their Idolatry and Sin , shall goe into Captivity with thee ; and this men get by following Idolaters and Impostors , when the blind lead the blind both fall into the ditch . Israel shall surely goe into captivity . God will no longer bear with them , since King and Kingdom are setled upon their Lees , and had so long sinned together , now the Lord tells them that they should suffer together , and goe Captives into Assyria as we see 2 King. 15.29 . & 17.6 , 18 , 23 , 24. & 18.11 . since they had abused that good Land which the Lord had given them , now it should spew them out for their Idolatry . OBSERVATIONS . 1 God useth to retaliate Sinners , and to pay them in their owne coyn . This we see here excellently exemplified in Amaziah . 1 He inticed Israel to Idolatry , which is Spiritual Harlotry , therefore his Wife shall be an Harlot . 2 He had destroyed those that were Gods Children by external profession , therefore his Children were destroyed . 3 He made his Goods his God , and was all for gain , therefore now he shall lose all . 4 He that had polluted Gods People , shall now dye in a polluted Land. He that would not follow the true God to his Salvation , shall follow false ones to his own destruction . 2 Silencing and persecuting of Gods faithful Ministers is a God-provoking Sin. Thou sayest , Prophesie not , what follows ? therefore thy Wife , thy Children , thy State , thy Self , and the Land of thy Nativity shall smart for it . Now , if Amaziah paid so dear for endeavouring to silence one faithful Amos , what may they expect who doe actually blow out many burning and shining Lights ? &c. let such remember Pashur , Jer. 20.2 , 3 , 4. and the men of Anathoth , Ier. 11.21 , 22 , 23. and Ieroboam the first with his withered hand , which was smitten for stretching it forth against the Prophet , 1 King. 13. and Elimas the Sorcerer , who was smitten blind for opposing the truth , Acts 13.10 , 11. never any man hardned himself against God , especially in this kind that ever prospered , Iob 9.4 . Amaziah had many other sins , as Idolatry , Superstition , Covetousness , &c. but this Persecuting of Amos was his fatal sin , and ruined both him and his . 3 Wicked Parents bring a Curse upon their Posterity . God oft punisheth the sins of the Fathers upon the Children , to the third and fourth Generation of them that hate him , Exod. 20.5 . & 34.7 . Deut. 28.18 , 32 , 41. Ier. 29.32 . Hieron . on Exod. 34.7 . & in my Com. on Hos. 13. ult . p. 80. and Dr. Gorge Lam. 5.7 . the seed of evil-doers shall never be renowned , Isa. 14.20 . 4 Goods ill gotten seldome prosper . Treasures of wickednesse profit not , Prov. 10.2 . Amaziah had scraped much wealth together , but his enemies became his heirs . And so it is with many Usurers , and oppressing Cormorants , who treasure up riches for their enemies . 5 Marriage is lawful in Ministers as well as others . The Apostle tells us , that Marriage is honourable not only in some , but in all sorts and degrees of men , Heb. 13.4 . Marriage is honourable 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in all men , and God himself hath appointed it for the comfort of all degrees , Gen. 1.28 . & 2.18 . and bids him that cannot contain , marry , 1 Cor. 7.2 , 9. none can vow that which is not in his owne power ; but continency is the gift of God , Matth. 19.11 . all cannot receive this saying , and therefore not only Amaziah here , but the Priests and Prophets in the Old Testament had Wives ; Zachariah the Priest hath an Elizabeth to his Wife , and shee descended of the Daughters of Aaron , Luke 1.5 . Ieremiah was the Son of a Priest , Ier. 1.1 . and Hophni and Phineas the Sons of Eli the Priest , 1 Sam. 1.3 . and Iohn Baptist the Son of Zachariah the Priest ; yea many of the Apostles had Wives , as Peter , Philip , Iames , and Barnabas , Mat. 8.14 . Acts 13.2 . Saint Ambrose affirms , that all the Apostles were married save Iohn and Paul , and the Apostle expresly saith , that he had power to marry as well as Cephas , 1 Cor. 9.5 . and he allows a Bishop to have one wife , Titus 1.6 . It is one mark of Antichrist to maintaine that Doctrine of Devils , in forbidding the marriage of Ministers , 1 Tim. 4.1 , 3. This Prohibition of Marriage hath filled the VVorld with VVhoredome , Sodomy , Bestiality and Incest , and therefore Paphnutius a famous Primitive Confessor , though himself were unmarried , yet mightily perswaded and prevailed with the Nicene Council , that they should not decree any thing against Priests Marriage . The moderate sort of Papists have allowed of Priests Marriages , as Gratian , Panormitan , and others , even Bellarmine himself confesseth , that there is no Precept in the Old or new Testament against Ministers marriage ; and we in England are bound to bless God for the married Clergy . How many Dods , Dykes , Wheatlies , Whitakers , Rogerses , Byfields , &c. and other eminent Lights is this Church furnisht withall , from the pious and reverend Clergy-men of this Land. It is a choyce Mercy to a Land , when the Lord shall raise up from amongst our selves Nazarites to serve in the Sanctuary , Amos 2.11 . Caut. Yet as all persons , so young Ministers especially should not be rash and hasty in their Marriages , but should get a competent Library first , and some gravity and solidity , that they may be able to walk exemplarily before their Flocks , and that they may not dishonour this honourable Ordinance of God , with any levity or vanity . [ For the lawfulness of Ministers Marriage , See B. Hall , Epis . 3. Dec. 2. and his Treatise stiled , The Honour of the Married Clerg . Zegedin loc . com . p. 444. Davenant . Determ . Quest. 43. Perkins 2. Vol. Demonstr . of the Problem , p. 574. Mornay de Missa . l. 2. c. 8. Erasmus Tom. 5. p. 513. D. Willet . Synops. Papis . Error 83. p. 291 , &c. ☜ and Mr. Fox Martyrolog . Vol. 2. p. 464 , &c. See more in the Index of the Book of Martyrs , in the word Marriage . B. Morton Protest . Appeal , lib. 1. c. 2. Sect. 32. p. 38. ad 46. An●es . Bellarm. enervat . Tom. 2. l. 3. p. 131. Osiand . Enchirid. Controv. contra Pap. Q. 21. p. 417. ad 456. Paraeus in 1 Cor. 7. Q. 3. col . 448 , Gerard. Loc. Com. Tom. 6. col . 369. ad 434. CORONIS . Hic praesentis Historiae sit usus , ut Amasias , qui hodie sibi in Ecclesia dominium vendicant , caveamus , & constanter retineamus verae fidei confessionem , quam ex Dei verbo didicimus . Gualter . The end of the Seventh Chapter . AN EXPOSITION , WITH Practical OBSERVATIONS UPON The Eighth Chapter of Amos. VERSE 1 , 2 , 3. Thus hath the Lord God shewed unto mee , and behold a basket of Summer fruit . And he said , Amos , what seest thou ? and I said , a basket of Summer fruit . Then said the Lord unto mee , The end is come upon my people of Israel ; I will not again pass by them any more . And the Songs of the Temples shall be howlings in that day , saith the Lord God , there shall be many dead bodies in every place , they shall cast them forth with silence . THe Lord having tryed many conclusions upon this people , and used all means to reclaim them , but in vain ; he therefore sends the Prophet to them , to declare their final ruine , which he doth in this Chapter by the vision of a basket of Summer fruit , noting thereby the ripeness of their sins , and their neerness to ruine . The Prophet had before set forth the Judgments which were coming upon this people , by three Types and Visions . 1. By the Type of Grashoppers and Locusts , hee did shadow out the famine , chap 7.2 . By fire , devouring the great deep , is set forth War , chap. 7.4 , 5 , 6.3 . By a Plumb line , is set forth the overthrow of the Kingdome , and the Kings house , chap. 7.7.4 . We have here a fourth Vision , where by a basket of Summer fruit , is set forth the final destruction of the ten Tribes . So that in this chapter we have the summe of Amos his sixth Sermon , wherein is a Type propounded and expounded , Or 1. A Commination of the total overthrow of the Kingdome of Israel , set forth under the type of a basket of Summer fruit , vers . 1 , 2 , 3. 2. Here is an Amplification of this Commination , the better to awaken these secure sinners , set forth by a particular enumeration of those dreadful Judgements , both corporal and spiritual , which were coming on them , and that in so dreadful a manner , that the Sun should be darkened , and no light of consolation appear . The Land should tremble , and every one mourn bitterly , as for the loss of an onely Son , vers . 7. Desolation like an over-flowing flood should run over all , Vers. 3. Their feasting should be turned into fasting , and their prosperity into deplorable misery . This is set forth , 1. Metaphorically , vers . 9. I will cause the Sun to go down at noon . 2. Plainly , vers . 3 , to 13. I will turn your feasts into weeping , and your beautiful Virgins and strong young men shall perish . 3. Their Pastors should be taken from them , and they should have a spiritual famine of the preaching of the Word , it should be so scarce , that it was not to be found , vers . 11 , 12. They had loathed this Mannah , and now they should be made to know the worth of it , by the wanting of it . 4. Utter destruction , vers . 14. They shall fall and never rise up again . 3. Here is the ground of this Commination , or the Impulsive and meritorious cause of all this sorrow , viz. the sins of Israel , as 1. Their oppression of the poor , vers . 4. 2. Their covetousness and greediness after gain , counting all time lost that was spent in the service of God , because it brought no present profit , therefore they say , When will the New-Moon be gone ? verse 5. 3. Their deceitful dealing , in falsifying weights and measures , vers . 5. 4. Their Idolatry , vers . 14. VERSE 1. Thus hath the Lord God shewed unto mee , and behold a basket of Summer fruit . THe Prophet begins with a Vision or Parable , which contains the substance of the whole Sermon , by a lively type he sets forth Israels utter ruine ; and to procure the more authority to what he spake , he begins with his usual preface , which he prefixt before his former Visions , chap. 7.1.4.7 . Thus hath the Lord shewed mee . The Lord the God of Israel , whose name is Iehovah , the onely true God , who cannot deceive , nor be deceived ; he is the Author of this Vision , I am but the Penman and rustick Instrument to declare it to you , 2 Pet. 1.21 . In the Verse it self , we have , 1. An Exordium or Preface , Thus hath the Lord shewed mee , q. d. I bring you no Vision of mine own brain , but what I tell you I have received from the Lord , the Vision I had from him , and therefore in his name do I require attention . 2. Here is a note of Attention , Behold , which is here an Eye-Ecee , though oft in Scripture it be an Ear-Ecce , calling upon men to hearken ; yet here 't is an Eye - Ecce , and calls upon them to see a Vision , so 't is used , Iohn 1.29 , 47. This word Behold , like the hand in the Margent of a Book , points to some notable thing , and is like the sounding of a Trumpet before some famous proclamation , or the ringing of a Bell before an excellent Sermon . 3. Here is the Vision to be attended and observed , and that is , A basket of Summer fruit . Amos saw a basket of Summer fruit . After all the Visions means and menaces which the Lord had given them , he adds yet this , Of a basket of Summer fruit , if at last he might work upon their hard hearts . By this sacred Hieroglyphick , the Lord typifies the manner of Israels end , and shews it to the Prophet in Vision , the better to affect both Prophet and People . A basket of Summer fruit is quickly ripe ; as the great heat of the Sun doth more speedily ripen fruit , so the great means and mercies which this people did injoy , hastened the maturity of their sin , and made them as the Rod of an Almond-tree . which blossometh before other trees , Ier. 1.11 , 12. When fruit is ripe and gathered , 't is a sign that Summer is past , and Winter is at hand ; so this Vision did shew that the Winter of a final overthrow was nigh to the ten Tribes . The word which we render Basket , the Vulgar render it , Uncinus , an Hook , wherewith we get the fruits which are past our reach , from the tops of trees . 'T is true , the word is Homonymous , in the Original , and admits of divers significations , as a Basket , a Hook , a Cage ; but most properly it signifies a Basket ; though there is a truth in all these , for as the Hook , pulls down those Apples which are ripe , with ease , and brings the boughs to our hands ; and as ripe fruit in a Basket , or birds in a Cage , Ier. 5.27 . are easily carried whithersoever the owner pleaseth ; so the Israelites which were ripe for ruine , should be easily and suddenly carried away out of their own Land by the Assyrians , as appears , 2 King. 17. OBSERVATIONS . 1. The Servants of God must persevere in their Ministery , notwithstanding peoples obstinacy . The Prophet had preacht five Sermons before , and though he were affronted by Amaziah the Priest , and accused of sedition , and advised to fly and be gone , that so the Kingdome might be shut of him ; yet he goes on in his duty still , and adds a sixth Sermon to the rest , and publisheth another Vision to his former Visions , if by any means he might reclaim them . The barrenness and baseness of a people must not make us barren , Ezek. 2.3 , 6 , 7. 1 Cor. 9.16 . but by an holy Antiperistasis ; the more vile our people are , the more zealous must we be for God ; as Elijah was in the midst of an Idolatrous Generation . If men be hardened in their sins , and oppose the truth , we must harden our fore-heads against their oppositions , and set our faces as a flint against them , as our Saviour did , Isa. 50.7 . and Ier. 1.18 . Yeelding to the wicked in their wickedness , makes them more Tyrannical and violent . Wee must therefore add Sermon to Sermon , and Precept to precept , Isa. 28.13 . If one blow , or one woe will not awaken sinners , we must add seven more , Mat. 23.13 . to 29. 2. 'T is lawful in weighty cases to use a Preface before wee speak . The Prophet here begins with a Thus hath the Lord shewed mee , to quicken their Attention . But of this elsewhere . 3. Ministers must preach plainly to their people . Hence the Lord so oft useth similitudes by his servants the Prophets , Isa. 5.1 , &c. Ier. 2.21 . Ezek. 17.6 . Mat. 13. 3 , &c. and condescends to our capacities by setting forth Visions , signs and sights before his Prophets , for the better instruction of his people , Numb . 12.6 . & 24.4 . Isa. 6.1 . Ier. 24.1 , 2 , 3. Ezek. 1.1 . &c 8.3 . Dan. 1.17 . & 2.19 . Amos 1.1 . & 7.1 , 4 , 7. Zach. 3.1 . In those Visions the Lord revealed himself in an extraordinary manner to his Prophets , yet so clearly and certainly , as if they had seen the things presently fulfilled , which they fore-told ; hence they were called Seers , 1 Sam. 9.9 . And though these Visions and Revelations be ceased in our daies , yet in these Gospel-daies he hath spoken to us by his Son , Heb. 1.1 , 2. and hath given to us a more sure word of Prophecie , both for perspicuity and certainty , because 't is both written and sealed , 2 Pet. 1.19 . 4. Ministers must preach nothing to their people but what they have received from the Lord. Of this see before , Amos 4.1 . Obs. 3. 5. Matters of moment must bee marked . Therefore the Lord sets a Behold here upon this Vision , and questions with Amos about it , the better to excite him and his hearers to the due observation of it . Wee are all dull and slow of heart to beleeve the holy things of God , and had great need of quickning . VERSE 2. And he said , Amos , what seest thou ? and I said , A basket of summer fruit , then said the Lord unto mee , the end is come upon my people Israel , I will not again pass by them any more . IN the precedent Verse we had the Type propounded , in this Verse it is expounded . The better to awaken both Prophet and People , and to quicken their attention , 1 The Lord questions with the Prophet , Amos , what seest thou ? Questions and Colloquies are more lively , and make a deeper impression than plain positive assertions ; hence the Lord so often useth them , Amos 7.8 . Zach. 4.2 . & 5.1 . 2 Here is the Prophets answer , And I said , a basket of summer fruit . This was the Vision which the Lord shewed him , what these ripe fruits were , whether Cherries , as some affirm , or Figgs , as others ; or Pears , Plumbs , Grapes , as others ; or Apples , as A Lapide labours more subtilly , than solidly to prove by eight Analogies , it is not material for us to know ; it is sufficient that they were summer fruits , gathered towards the end of summer , when fruits ripen , and even fall into the hands of the gatherer . 3 Here is the Lords explanation of this Vision , Then said the Lord unto me , the end is come upon my people of Israel . There is an elegant Paranomasy between the two Hebrew words , viz. that which signifies summer fruits , and that which signifies an end ; they both sound much alike , so that the one may easily put us in mind of the other ; the ripeness of their sins , of the nearness of their ruine . The Lord had tried all means and medicines , both as a Father , and a Physitian to cure this people , but since they were incorrigible and incurable , he now resolves to trouble himself and his Prophets no more with them , for now he intends utterly to destroy them , The end is come . Hypocrites and presumptuous sinners are wont to promise themselves a longer time still , No ( saith the Lord ) you are ripe for ruine , and therefore now you shall reap the fruit of your owne wayes , I will bear no longer with you ; but as ripe fruit falls of its own akind with ease , so shall this people drop into the mouth of the Assyrian , now that the term and time decreed by God for their final overthrow is come . As men gather ripe fruits into their Baskets , and then eate them , so shall the cruel and greedy Assyrian devour and destroy those rebellious Sinners who are ripe and ready for destruction , and therefore the Lord addes , I will not again pass by them any more . The like expression wee have , Amos 7.8 . q. d. I will not spare them , nor pass by their sins any more , as I have done . So Micah 7.18 . the Lord is said to pardon and pass by the sins of his people ; but these had so provoked him , that he would no longer defer the punishment of their iniquity . They had enjoyed a long summer of peace and prosperity , which instead of ripening their Graces , had ripened their Vices , and therefore now the Lord resolves to make a final end with them , and utterly to consume them from the face of the earth . As if the Lord had said , The cry of their sins is so great , that I can no longer forbear them , but I will execute my Iustice upon them without any inclination to mercy , which they have so greatly abused ; it is true , I have fo●merly pluckt off some of their fruits , and have destroyed some of their people ; but now I will come with a basket , and gather all that grows upon Israel ; and will make such an end of this gathering , that there shall bee no more of this kind left for hereafter . OBSERVATIONS . 1 Sacred and Majestick Rhetorick becomes the Ministers of Christ. A vain , light , frothy , flourish of words is below the Ministers of Christ , but a grave , solid , serious finding out of acceptable words , the better to work upon the affections of people , becomes our calling . Hence the Lord himself here useth an Erotesis , a Paranomasie &c. Metaphors , &c. 2 When the Sins of a People are ripe and full , God will no longer spare them . He lets the wicked fill up the measure of their iniquity before he destroys them , Gen. 15.16 . Ioel 3. Nah. 3.12 , 13. Revel . 14.18 . Though he bear long yet he will not alwayes bear , but when sin is come to maturity , he will cut it down with the sickle of his wrath , and will recompence his patience with the fierceness of his fury ; and then though Noah , Iob , and Daniel should stand before him for such a people , yet they could not prevail , Ezek. 14.14 , 20. nor preserve them from ruine , Ier. 16.5 . Lam. 4.18 . Ezek. 5.11 . & 7.5 , 6. Nah. 1.8 , 9. Q. But when are a people ripe for ruine ? A. I have shewed at large elsewhere , viz. when the multitude , magnitude , strength , growth , impudency , and obstinacy of peoples sins are come to the height , then is a peoples downfall near ; when no Preaching , no Praying , no Judgements , no Mercies can better a People , but they fall away more and more , and grow worse and worse , it is a most certain sign that sin is ripe , and that people nigh to ruine . 3 God will not spare his own people when they rebel against him . Though Israel be his People , and in Covenant with him , yet if they walk not up to the terms of the Covenant , God will cast them off , and bring an end even upon Israel , for so saith the text , The end is come upon my people of Israel . People are apt to sooth themselves up in their Priviledges , and to think that their Prerogatives should save them from wrath , but in vain , as I have shewed elsewhere . VERSE 3. And the Songs of the Temples shall be howlings in that day , saith the Lord God , there shall be many dead bodies in every place , they shall cast them forth with silence . THe Prophet goes on to amplifie the greatness of the approaching Judgements , the better to awaken them ; to this end he tells them , 1. That the Songs of the Temples used at their sacred Solemnities , and Divine Service should cease , and be turned to howling and lamentation for the miseries that should come upon them . This Howling notes the greatness of the grief , and the height of horrour which should surprize them ; they should not only weep for the calamities which should come upon them , but they should weep till they howl again for anguish of spirit . Hence when sore Judgements light upon a people , we read of howling , wayling , and weeping joyned together , Isa. 15.3 . Ier. 4.8 . Ezek. 21.12 . Hos. 7.14 . Micah . 2.8 . Q. But what is meant by the Temple here ? A. The word signifies both a Palace , and a Temple ; and therefore some render it , The Songs of the Palace shall be howlings , q. d. those Palaces and great Houses of the great ones , which have been hitherto filled with Mirth and Musick , shall be now filled with weeping and howling . The Septuagint and the Vulgar mistaking the word Scirot , cantica , render it , Cardines & laquearia Templi stridebunt , but the word signifies a Temple , as well as a Palace ; and by it here is meant not so much the Temple at Ierusalem , ( which was not destroyed till a considerable time after ) but the Idolatrous Temple of Bethel , where the golden Calves were , and other high places where they had set up Idols ; for though this Prophet doth sometimes glance at Iudah and Ierusalem , yet the primary bent of his Prophecy is against Samaria , and the ten Tribes , as appears , vers . 14. I will punish those that swear by the sin of Samaria , which was not farre from Bethel , against whose Idolatry Amos so much inveighed , Amos 7.13 . 2 There should be so great a Mortality of all sorts and Sexes , that many should dye by the Sword , Plague , Famine , Captivity , and other Judgements every word hath its weight . There shall be dead Bodies , many dead Bodies , many dead Bodies in all places , and these shall be cast out with silence , i. e. they shall cast them into common pits , and bury them without lamentation , or any funeral solemnity . The word Has , Tace , Sile , is the same with Amos 6.10 . Be silent . Some give the same sense of the word as they do , Amos 6.10 . he that buries the dead shall say to him that helps him , Be silent , not a word , for God is just in all that he hath brought upon us for our Apostasie and Idolatry . So the word is used , Amos 5.13 . & 6.10 . Hab. 2.20 ▪ Zeph. 1.7 . Zach. 2.13 . or else thus , Throw these dead bodies into pits and say nothing , lest we be sequestred as unclean by the Law. 3. Here is the time when all this misery should fall upon them , viz. In that day , i. e. in the day of Israels final overthrow . 4 Here is the certainty of all this , Dixit Dominus , The Lord , who cannot lye , hath spoken it . OBSERVATIONS . 1 The joy of Idolatrous worshippers shall end in sorrow . They may feast , and fiddle , and sing for a time , and walk in the light of those sparks which themselves have kindled , but this they shall have at Gods hands , they shall lye down in sorrow , Isa. 50. ult . God hates both them and their singing , and will turn their songs into howling , Amos 5.23 . Superstitious persons are apt to think that God is delighted as they are , with Musick , Singing , and a little formal sacrificing in the Temple , but the Prophet tells them , such carnal joy shall end in howling . The Lord had given them a little success , and they conceited presently that they were highly in Gods favour ( for wicked men are apt to measure Gods favour to them by present enjoyments and outward prosperity ) and therefore they goe to singing ( as Papists now use to doe ) in their Temples , yet with self-respects ; hence the Prophet thunders out wrath and Judgement against them ; for those that will not sincerely sing to God in a time of grace , shall be forced to howl in a time of wrath . Those that will not serve God with gladness of heart in the abundance of all things , shall serve him in sadness of heart in the want of all things , Deut. 28.47 , 48. In Nehemiahs time neither Princes , Priests , nor people would serve : God in that fat Land which he had given them , therefore they were made Slaves to their enemies , Neh. 9.34 , 35 , 36 , 37. So Psal. 106.39 , 40 , 41 , 42. when they fell from God to Idols , he sold them into their enemies hands for a prey . When the Gospel comes with tenders of grace to a people , and they re●ect them , such shall be slain , Luke 19.14 , 27. 2 Sin brings Gods sore Iudgements upon a people . It brings Sword Plague , Famine , Ezek. 14.21 . which lay heaps upon heaps , and sweep away thousands in a short space ; so that there are many dead bodies in all places . Sin makes men fall and fly before Gods Judgements , as leaves before a mighty wind , Isa. 64.6 . See more before on Amos 4.10 . & 6.9 . 3. Want of decent burial is reckoned as a temporal Iudgement upon the wicked . They shall cast them out with silence , and none shall make lamentation for them , as they usually did in those daies . But of this at large , on Amos 6.10 . VERSE 4 , 5. Hear this yee that swallow up the needy , even to make the poor of the Land to fail , Saying , when will the New-Moon be gone , that we may sell Corn ? &c. THe prophet having set forth the calamities which were coming upon Israel , hee now comes to set forth the ground and cause of these calamities , and that was , 1. Their oppression , cruelty , covetousness , and unrighteousness towards men , vers . 4 , 5 , 6. 2. Irreligion and Idolatry towards God , vers . 5 , 14. They had broken both Tables , both high and low , and that with an high hand , against great light and love , and therefore the Lord resolves now to root them out . And because secure sinners , ( especially great men ) are apt to flatter themselves , and to think themselves priviledged , and that God loves them because he doth not presently punish them , therefore the Prophet by an Apostrophe turns his speech unto them , and that he might the better awaken them , he begins , as oft before , with an Audite hoc , Hear this , O yee brutish men that swallow up the poor and needy . Hear and fear those threatnings which I denounce against you from the Lord , vers . 2 , 3. Awaken at last , and see what dreadful destruction is at your doors , that by unfained repentance ye may prevent it . In this Verse we have 1. The Prophets Alarum to drowsie sinners , Hear this . 2. Here are the parties alarumed , and these are primarily , the tyrannical , oppressing Rulers of Israel . 2. The inferiour sort , who sinned in their degree , and had their peculiar sins as well as others ; These covetous Cormorants are here set forth Paraphrastically , by their greedy devouring of the poor . O yee that swallow up the needy , that pant and gape as almost windless after them , Amos 2.7 . getting their goods , eating their flesh , drinking their blood , and making them live so slavishly , that their life was but a lingring death ; and this they did by laying heavy burdens upon them , partly by Bribery and Usury , partly by racking their Rents , and by inhauncing the rate of food and other necessarie things which they had ingrossed into their own hands ; and so made the poor to spend what they had , and for meer necessity to become their slaves . The word in the fountain signifies to soop up , to devour , and earnestly to pant after a thing ; As a thirsty man swallows down drink with abundance of eagerness and delight ; or as the Whale and great beasts swallow the little ones up at a bit , Gen. 37.20 . & 41.21 . So did these cruel , covetous Harpys devour the poor without any pity or compassion , Iob 5.5 . & 7.2 . Psal. 56.2 . & 57.4 . The participle of the Present Tense , notes the constancy of their cruelty , they were alwaies devouring , it was their very Trade to press upon the poor . 3. Here is the height of their cruelty , they so opprest the poor , that they were not able to subsist . They make the poor of the Land to fail . They used all means to dispatch and destroy them out of the Land , that so they might live alone in the Earth . Object . But sure they were some wicked men whom they used thus . Answ. No , they were the afflicted , meek and lowly of the Land. The meek and modest poor are exposed to many miseries and injuries of mighty men , thsee cannot resist , and so become a prey to them , Iames 2.6 . & 5.6 . as little fish do to the great ones . Unreasonable creatures know whom they may be bold withall , and so do oppressors ; A Crow will stand on a Sheeps back , and pull off wooll , they durst not be so bold with a Woolf or Mastiff . OBSERVATIONS . 1. Men are very deaf and hard of hearing , especially when they are told of their sins . And therefore the Prophet begins with an Emphatical Hear yee this . They were deaf , and loath to attend , because they had no desire to amend . Sinners have so many shifts , and their deceitful hearts finde out so many evasions , that the Lord is fain to bid his Prophet cry , and cry aloud , that all may hear and be awakened out of their deep sleep . So Isa. 58.1 . Micah 6.9 . 2. Ministers must not stick to reprove great men when they are great sinners . They must cry with the Prophet , Hear this O yee Rulers . They do more mischief by their evil example , and therefore the Prophet begins with them ; besides , they set their hearts as the heart of God , Ezek. 28.6 . and think themselves above reproof , and above controul , and therefore the Lord will have his Prophets reprove them , that they may know they be but men . 3. Oppressing of the poor is a crying sin . It provokes the Lord to a controversie with a Land , Hos. 4.1 , 2 , 3. and makes him swear their ruine , as here , vers . 14. 'T is an eating up and devouring of men , Psal. 14.4 . Micah 3.2 , 3. and therefore oppressors are called , Dogs , Wolves , Bears , Lions , &c. ( as I have shewed elsewhere ) 'T is a death far more merciless than present slaying , as hanging in chains alive is worse than beheading . 4. Wicked men are all for themselves . They devour the poor , they swallow up the needy , they destroy their habitations , they inclose all , that they may dwell alone in the earth . A woe is set upon the head of such , Isa. 5.8 . such covetous Cormorants destroy all ; In the body natural , if some members should draw all the nourishment to themselves , the whole body must needs perish . Piety makes men publick-spirited , and to seek the good of others as well as of themselves , Act. 13.36 . Philip. 2.4 , 29 , 30. but Impiety is all for self , Phil. 2.21 . 5. Poor men many times are meek and humble men . The word Gnani , which we render afflicted and poor , signifies also humble and meek , Zach. 9.9 . As riches usually make men cruel and proud , so afflictions make men humble and meek . 'T is not sufficient that men are humbled passively , against their wills , but they must be humble , actively ; nor low , but lowly . Our poverty and affliction should drive us out of our selves to God , Psal. 12.5 . 1 Pet. ● . 23 . Happy are those that are not onely corrected , but thus taught by them , Psal. 94.12 . VERSE 5. Saying , when will the New-Moon be gone , that we may sell Corn ? and the Sabbath , that wee may set forth Wheat , making the Ephah small , and the Shekel great , and falsifying the ballances by deceit ? IN the two subsequent verses the Prophet shews how they devoured the poor , viz. by their unrighteousness and covetousness , which appeared in that they were so greedy of gain , that they thought all time lost which was spent in Gods worship , because it brought no present , visible profit with it ; and therefore they angrily cry , When will the New-Moon bee gone , that wee may sell Corn ? &c. God had set apart many festivals in the time of the Law for his own worship , but especially the weekly Sabbath , and the New-Moons ; hence we finde them so often joyned together in Scripture , Isa. 1.13 . & 66.23 . Hos. 2.11 . Col. 2.16 . Though they had many other solemnities , yet those came about but seldome , as once a year , or the like , and therefore they did not so oft molest them as these did ; hence they exclaim principally , and by name against these frequent feasts . The New-Moon was the Calends or first day , and beginning of every month , and was consecrated to the Lord. It signified that all the seasons and months of the year are made holy and good unto us . On these New-Moons the Priests called the people together by sound of Trumpet to the holy Assemblies , Numb . 10.10 . Psal. 81.4 . and spent the time religiously in Prayer , Hearing Gods Word , and other holy exercises , 2 King. 4.23 . 2 Chron. 2.4 . & 8.12 , 13. Neh. 10.33 . Ezra . 3.5 . Ezek. 45.17 . At this solemnity was offered in sacrifice , two young Bullocks , one Ramme , seven Lambs , three tenth deals of floure , Numb . 28.11 , to 16. In this verse we have the covetous mans character set forth to the life , where we may see 1. His Irreligion towards God ; He is a violator of Gods Sabbaths , at least in his affection , which denominates the man. The duties of Gods Sabbath are a burden to him , he longs to have them over , he thinks such daies come too thick , and that they hinder his profit , and therefore he prophanely cryes , When will they be gone ? 2. Here is their oppression and unrighteousness set forth four waies ; 1. They corrupted the measures , they sold by a small measure , yet made the price great . They diminish the Ephah , and made it small , contrary to the Law , Levit. 19.35 , 36. It should have been a just measure , neither too big , nor too small , Ezek. 45.10 . The Ephah was the tenth part of an Homer , containing about an English Bushel , Levit. 5.11 . & 19.36 . 1 Sam. 1.24 . & 17.17 . Isa. 5.20 . Ezek. 45.10 , 11. 'T was an usual known measure of dry things amongst the Jews ; as the Bath was of liquid things , under it by a Synecdoche all other measures are comprehended ; for as St. Iames saith of the Commandements , he that breaks one , breaks all habitually and dispositively ; so he that makes no conscience of corrupting one measure , will make no conscience of corrupting them all when a temptation comes . He that will falsifie an Ephah , I will not trust him with an Homer , which was the greatest measure of dry things , which the Jews had , containing about ten Bushels , Ezek. 45.11 . 2. A second branch of their Oppression was , Their making of the Shekel great , before they curtailed the measure , and now they heightned the price ; thus they ground the Poor as it were between milstones , the upper was the small Ephah , and the lower was the great Shekel ; they used great weights , to weigh the mony which they received for payment ; for the Shekel was partly a peece of money , and partly a weight , By the Shekel here is meant the weight of the Shekel , the common , ordinary Shekel was in value about fifteen pence , and the Shekel of the Sanctuary two shillings six pence , as you may see , Gen. 23.15 . Iosh. 7.21 . 1 Sam. 17.5 , 7. & 2 Sam. 21.16 . 2 Chron. 3.9 . As under the Ephaph was comprehended all kinde of measures , so under the Shekel is comprehended all kind of weights by the like Synecdoche ; for he that is unfaithful in that which is much . In those daies they did not count their mony , but they weighed it . Now , although the measure was little , yet the price of the Corn was great ; they gave light measure , but heavy weights , when they came to pay their mony , contrary to Gods express commandement , Deut. 25.13 , 14 , 15. Thou shalt not have in thy bag divers weights , a great and a small , &c. 3. Yet more , They falsifie the ballances by deceit , Either in weighing mony , or other commodities , or as the Original runs , they pervert the ballances of deceit , viz. by making those which were right deceitful . They falsified the weights , the better to defraud others . They raised themselves out of other mens ruines , and got profit by their disprofit . Thus they gained , whether by right or by wrong , they cared not . Rem , Rem , quocunque modo rem . They must have mony , 't is no matter how . 4. They were not onely deceitful , but cruel too , vers . 6. they bought the poor for things of nought , and made slaves of them ; before they got their Mony , Lands and Estates ( for in time of famine men will part with all for bread ) and now they get the men too ; and ( which aggravates their sin to the heighth ) they did not onely corrupt their measures , and falsifie their weights , but their wares too . They sold the refuse of the Wheat ; They sold the chaff , refuse and base commodities , yet made them pay for good ones . No wonder if the Lord swear their destruction , vers . 7. The summe of all is this , When shall we have done with these solemn Feasts , and times allotted for publick worship , wherein we are forbidden to buy or sell ? would to God these New-Moons and Sabbaths were once over , that wee might sell our Corn at an high rate , making the measure of the Wheat small , and the weights ( wherewith the silver is weighed ) great and heavy , thus falsifying the sail by deceitful weights . OBSERVATIONS . 1. Worldly men are weary of Gods worship . They think every hour ten , and every day a year , which hinders them in the pursuit of their worldly profits and pleasures . Their wealth is their treasure , and their money their God ; and therefore Sabbaths to them are tiresome , tedious things , because they savour not the things of God , but the things of the world . These snuff at Gods service , and cry , What a wearinesse is this ? Mal. 1.13 . their bodies may be in the Temple , but their souls be in the Stable , or Barn , plodding on their gain and increase . They are somewhat a kin to that Heathen , which complained of the Christians for losing a seventh part of their time in keeping Gods Sabbaths . This shewes the woful depravation of our natures , that can sit at a Play , or the like prophane meeting , a whole day without wearinesse ; when Gods Worship , which should be our joy , is tedious and irksome , and we can hardly sit out an hour without sleeping ; which shewes our grosse insensiblenesse of those Spiritual blessings revealed in the Gospel . But a gracious soul , who knowes what it is to enjoy communion with God. in his Ordinances , calls the Sabbath his delight , and looks upon it as the best day in the Week , and esteems it an honourable day , Isa. 58.13 . because it brings him in great treasure . Those times which bring a man in great profit , are valued most . Rich men think not the time lost in which they are counting money ; so a gracious soul so long as it hath incomes from God is greatly delighted , and longs to meet with God again , and therefore cries with David , Oh when shall I come and appear before the Lord in Sion ? Psal. 4● . & 84. 2 Greedy worldlings are never at rest . These Muck-worms are alwaies seeking after gain , Amos 2.7 . Hab. 2.13 . so eagerly are they set upon it , that if they lose but an hour they think it ten . They are never well but when they are fingering of Money , serving Mammon , and laying up Treasure , Luke 12.17 , 18 , 19. and this brings them into temptations and snares , and many hurtful lusts , which drown men in perdition , 1 Tim. 6.9 , 10. Lust is a furious thing , like Iehu it drives fiercely and furiously , Ier. 2.23 , 24 , 25. 1 Cor. 12.2 . it will not let men rest worke-day nor Holy-day ; all is one with these greedy Mammonists , their Money is their god , and whatever hinders them in the pursuit of it , is a great burden to them . This makes them cry here , When will the New-moon be gone that we may sell corn ? and this greedy lust puts them likewise upon Lying , swearing , Usury , Bribery , Perjury , Forgery , and what not ? so sad it is to be in thraldome to a lust ; there is no rest nor peace to such wicked ones , saith the Lord. 3 We must not confine the Worship of God only to the Sabbath-Day . God enjoyned the Iewes New-Moons , and other Feastivals wherein to Worship him , as well as on the Sabbath . At those seasons they resorted to the Prophets to be instructed in the wayes of God , 2 King 4.23 . Ezek. 46.1 . especially when the Priests were dumbe and idle . The Sabbath-Day is the chief time to seek after knowledge , yet he appoints other seasons also ; and if Ministers must preach in season and out of season on the Lords Day , and the Week day , as occasion requires ; then surely people ought to hear at such seasons : and therefore it was Prophesied of Gospel-times , that Gods people should then be willing in that day of Christs power , Psal. 110.3 . and shall be constant and frequent in his Worship , Isa. 66.23 . 4 Vnrighteous dealing in our civil Commerce is very displeasing unto God. He loves righteousness , but hates unrighteousness , Psal. 11. ult . and therefore so oft forbids it , Levit. 19.11.35 , 36. Deut. 25.13 , 14 , 15 , 16. Ezek 45.10 , 11. and tells us , that false weights and false ballances are an abomination to him , Prov. 11. ● . & 20.10 . & 23.11 . Amos 8.7 . Hos. 12.7 . and that he will be avenged on such as defraud others , 1 Thes. 4.6 . They shall not reign long here . Ezek. 22.27 , 32. Micah 2.2 , 3. nor come into Gods kingdom hereafter , Psal. 15.1 , 2. 1 Cor. 6.8 , 9. VERSE 6. That yee may buy the poor for Silver , and the needy for a pair of shooes ; and sell the refuse of the wheat . THe Prophet goes on , and sets forth another kind of cruelty used by these deceitful men ; and that was , buying of the poor . This was the end of their fore-going fraud and unrighteous practices . viz. that they might drive the poor into those straits , that they should be forced to sell themselves as Slaves and Bond-men for a little silver and support . Those greedy ones had got their Purses before , and now have at their Persons , they will make Drudges of them . In this Verse we have , 1. The object of these Cormorants cruelty , and that is the Poor . It is not the Rich , for the Famine seldome pincheth them . Neither is their aime at the poor mans Goods and Cattel ( for these they had got before ) but now their aime is at their persons ; though they were their brethren , and fellow Citi●ens , yet having them at a bay now Corn was dear , they resolve to make Merchandize of them , and to buy and sell them at very low rates . 2 It is not simply the Poor , but the Righteous , humble , honest , innocent poor which they thus oppress , Amos 2.6 . They sell the righteous for silver . 3 Here is the price which they give for these poor , and that is base and contemptible , it is a little Silver , or a pair of shooes . So mo● 2.6 . there they sell the righteous ( as here they bought them ) and his righteous cause for money , and the poor that could not bribe them for a pair of shooes . The Lord permitted the Iewes in some cases of casual poverty to buy their poor brethren , but they most cruelly abused the Law , to the oppressing and grinding of the poor and needy , Levit. 25.39 , 40. whereas the Lord commanded , that though their poor Brethren were sold to them or had sold themselves , yet they should not deal harshly or rigorously with them , as they did with Slaves , but civilly and tenderly as with brethren . This buying and selling of the poor for a pair of Shooes , notes the base estimation that worldlings have of poor righteous men , in that they buy and sell them at such mean , low , and sordid rates , even for the basest necessaries , for worthless things of little price . 4 To their former fraud they now adde another , that so they might fill up the measure of their sin . They sell the refuse of the Wheat . Before they ●●●rupted and falsified their Weights , and now they corrupt 〈◊〉 Wares . They sell the Chaff or falling off of the Wheat ( as it is in the fountain ) that is , they sell to the poor in their great necessity that which is Horse-meat , and Hoggs-meat , rather than Mans-meat , even the refuse , off all , and rayl-end ( as we say ) which is mixt with Chaff , Cockle , light-corn , litte-stones , and dust . This refuse which is not marketable , and is seldome sold , but is usually given to Beasts or Birds , yet these Muckworms sell this Muck for pure Grain to the Poor , who were necessitated to buy this , or starve , and make them pay as if it were good corn . This accumulated cruelty , makes the Lord to swear their ruine in the next verse . OBSERVATIONS . 1 Worldly men are very industrious for Mammon , and riches . They move every stone for the attaining of it , and care not how they come by it , whether by right or by wrong ; on the Lords Day ( though their hands be tied , yet ) their hearts are on it , and on the week-days : 1. They get false Weights . 2. False Wares . 3. They inhance the price of those Wares . 4. They get not only the poor mans Purse , but his Person too . Thus they that will be rich fall into many snares and temptations of the Devil , which drown men in perdition , 1 Tim. 6. 9 , 10. and if men be so violent for earth , what should we bee for Heaven ? 2 Life is a precious thing . Men will sell their Cattel , their Cloathes , their Children , yea themselves for food to preserve life , Gen. 47.20 , 23.25 . Nehem. 5.2 , 3 , 5. so true is that , Iob 2.4 . Skin for skin , and all that a man hath , will he give for his life . It is a Proverbial speech , some by skin understand a mans cloathing , which at first was made of Skins , Gen. 3.21 . q. d. a man will part with his Cloathes rather than with his Life , for the body is more than raiment , Mat. 6.26.2 . Others by Skin for skin understand riches , goods , and all the outward estate , which are like a Skin to cover and ●ence us from poverty and misery ; but life is better than all these , and hat●●●en greatly prized by good men , Gen. 32.11 . Hest. 7.3 . and bad men , Gen. 25.32 . Hest. 7.7 . Eccles. 9.4 . 3 Covetous men are cruel men . They buy and sel not only Cattel , but men , Neh. 9.37 . yea righteous men , they sell the righteous for silver , and condemn the just for a reward , Iam. 5.6 . anything for money . Sell a Boy for a Lust , and a Girl for a cup of Wine , Ioel 3.3 . Some men will transgresse for an handful of Barley , or a morsel of Bread , Ezek. 13.19 . Thus the poor alwayes pay for it , especially the meek and modest poor ; men are apt to goe over the Hedge where it is lowest , and to catch the poor by drawing them into their Nets , Psal. 10.9 . that is , into their Debt-books , that they may morgage all unto them , and at last become their slaves and bond-men . As the good man considers the case of the poor and needy that he may be the fitter to releeve him , Psal. 41.1 . so these mercilesse men consider the poor , that they may devour him . 4 Men may not debase a Commodity , depriving it of its primitive goodness , and then sell it for the best , at a full value . Corn-masters may not cull out the best Grain , nor mingle their Grain with refuse , and then sell it ( as they did here ) for the best . We may not mingle Wine with Water , nor Drosse with Silver , but whatever we would that men should doe to us ( in equity and justice ) even so must we doe unto them . 5 The world hath a very mean esteeme of the godly . They value them no more than their old Shooes , and therefore they sell the righteous for a pair of Shooes ; as if any contemptible rate were good enough for them . See how different the judgement of this wicked world is from the Judgement of God. The world esteeme the godly as the drosse and dung , the filth and off-scouring of the world , 1 Cor. 4.13 . but God esteemes them as the glory of the world , Isa. 4.5 . the only excellent ones of the earth , Psal. 16.3 . he thinketh them too good to live in this wicked ungrateful world , Heb. 11 , 38. 6 Cruelty ends in misery . God threatens these Men-sellers , and Men-devourers with dreadful Judgements , Amos 2.6 . & 8.7 . Luke 16.24 . Iames 2.13 . Though the poor bear it , yet God will not alwayes bear it at their hands , but swears he will be avenged on them , for so it follows . VER . 7. The Lord hath sworn by the excellency of Jacob , surely I will never forget any of their works . WEE are now come to the Third Part of this Chapter , where the Judgements of God both Corporal and Spiritual are more fully set forth unto us . 1 The Prophet shewes the certainty of these Judgements , in that the Lord doth not only say , but swear that he will bee avenged on them . 2 As they had been great Sinners , so he sets forth the greatness of their Punishment , It shall overflow the Land like a mighty floud , vers . 8. 3 As he had shewed the certainty , so he sets forth the suddenness of their sorrows , Their light shall be turned into darkness , and that at noon-day ; their mirth into mourning ▪ and their high prosperity into the lowest misery , vers . 9 , 10. 4 As if all this were not sufficient : he yet goes higher , and threatens them with a Famine , not of bread but which is worse , of the Word of God As Spiritual Mercies are the choyceest Mercies , so Spiritual Judgements are the farest Judgements . 5 Which strikes all dead , He tells them that this their loss should be irreparable . They shall fall , and shall never rise any more , vers . 14. We have heard of Israels Sin , now follows his Suffering ; and lest any should flatter themselves , and think that these Threatnings were but Scar-crows , therefore the Prophet the better to awaken these secure Sinners , brings in the Lord swearing their destruction , q. d. So sure as I live , ( saith the Lord ) so sure shall yee dye . This Oath of God no●es both the certainty and immutability of Gods Counsel , and Decree to punish Israel ; where we have , 1 The certainty of Israels ruine , The Lord hath not only said , but sworn it ; that is , he hath most certainly decreed it , for Gods Oath is nothing else but Gods immutable Decree , severely to punish these cruel Caytiffs , and Oppressors of the poor . 2 By whom doth the Lord swear ? why it is by the excellency and eminency of Iacob ; that is , by himself , who is the glory and excellency of Israel ; and by whose favour and free-election they excelled all the Nations of the world . Other Nations had dead Idol-gods , but it was Israels glory above all the Nations of the World , that they had the Lord for their God , and were in Covenant with him . The Lord hereby tacitly upbraids them for their ingratitude , that having such glorious priviledges from him , they should yet rebel against him . Some by the excellency of Iacob , understand the Ark , and others the Temple ; it is true , these are called , The glory of Israel ; but since the Lord hath no greater to swear by , therefore he swears by himself , who is here called , The Excellency of Iacob , i. e. of his people Israel . The Vulgar leaving the Fountain , and following the corrupt streams of the Septuagint , render it thus , The Lord hath sworn against the pride of Iacob . But the Original is expresse against it , for though the word Gaon signifie Pride , as well as Excellency , yet the prefix Be●h , notes that form of swearing which is usual with the Hebrews , as appears Amos 4.2 . & 6.8 . and it signifies not contra , but per , and therefore is fitly rendred , By the excellency of Iacob , and not against the pride of Israel . 3 What doth the Lord swear ? why he swears he will forget none of their wicked workes ; the words in the Original run thus , If I forget any of their works for ever , q. d. let me not live , or let me not be God , or let me not be accounted true , but repute me for a Liar , if ever I forget to punish this great wickedness of Israel , they shall surely pay for it according to their demerits . See the like expression , Deut. 1.35 . 1 Sam. 3.14 . & 14.45 . Psal. 89.36 . Isa. 14.24 . & 62.8 . Ezek. 34.8 . The Prophet by an Euphemismus omits that open form of swearing , As I live , or as sure as I am God , &c. because of the horror and dreadfulnesse of it , and to make us render of using Imprecations , therefore the Holy Ghost oft times conceals the Imprecation in swearing . This abrupt manner of speaking is usual in Oathes ; it is a kind of Aposiopesis usual in Scripture , when we cut off some word , or part of a sentence which yet is understood ; such Oathes cum reticentia are very dreadful , and set forth Gods greatest Wrath against a People ; as Psal. 95.11 . To whom I sware in my wrath , if they enter into my rest , q. d. They shall never enter into my rest ; if ever they come there let me not be God , or let me not be true . It is a very strong Negation , a stronger cannot be expressed . I will never forget any of their works . It is an Antropopathy , God speaks to men after the manner of men ; he is said to remember those sins which hee punisheth , and to forget those sins which he pardoneth . Any of their works ; i. e. None of their works , not one shall be forgotten by me to all eternity , but they shall certainly and suddenly pay for all their crying Crimes committed against mee . OBSERVATIONS . 1 Sin and sorrow are inseparable companions . Flagitium & flagellum , are like the Needle and the Thread , the one goes before , and the other follows , Isa. 63.10 . 1 Cor. 10.8.9.10 . we read before of Israels Sin , and now we read of his Suffering ; and to assure them of it , The Lord swears it . If men will sin against the Lord , let them be sure at first or last their sin will finde them out , Numb . 32.23 . Gods Word had been sufficient to assure us of this , but because we are incredulous , he confirms it with an Oath , that none might doubt of it . Ask Men and Angels , Houses , Cities , Kingdoms , and they will all tell you , that it was sin that laid them in the dust . 2 A People may so far incense the Lord to wrath by their sins , that hee may swear their ruine . When Israel had long hardned their hearts against God , at last he swears they should never enter into his rest , Psal. 95.11 . Patience abused turns into fury , and makes the Lord to swear mens utter rejection , 1 Sam. 15.28 , 29. this people had highly provoked the Lord , and therefore this is the third time which the Lord swears against them , Amos 4.2 . & 6.8 . 3 The favour and presence of God with a People , is the glory and excellenc● of a people . It is not Corn , Wine , Women , Health , Wealth , or multitudes of people that make a Nation happy , for then Turks , and Tartars , Barbarians , and Indians should excell Gods People ▪ for they abound with these external comforts ; but happy is that people whose God is the Lord , Psal. 144. ult . Hence the Lord is called , The excellency of Iacob , and the Glory of Israel . He was their inestimable Treasure , and true Honour , who made them truly glorious , Psal. 106.20 . & 148.14 . Ier. 2.11 . Luke 2.32 . Hence Moses glories in this above all other Priviledges , That there was no people that had the Lord their God so nigh unto them in all that they called upon him for , as the Lord our God hath been to them , Deut. 4.7 , 8. The Wife shines with the rayes of her Husband , Ezek. 16.14 . the fruition and enjoyment of Gods favour is the life of our lives , and the honour of our honours , without this we may write Ichabod upon all that we have , There is no glory . The greater is their sin then who dishonour him by their sin , who is their real excellency , and turn the glory which he hath put upon them into shame . This makes the Lord to swear that he will strip them of their Priviledges , and make them naked , as in the day when they were born . He will take away not only his Corn and Wine but his Sabbaths , and Sacraments , which are the real glory of a people , and give them to a people which shall yeeld him better obedience . 4 Cathes are tremendous and dreadful things . They must be taken with abundance of fear and reverence . Hence it is that the Holy Ghost here conceals the Imprecation , implying thereby , that men should tremble at the very thoughts of what will follow if they swear falsly . 5 God records and remembers all the wickedness of the wicked . He forgets none , no not one of their works , though they themselves do . As hee hath a book of remembrance for all the good which his people have done , which shall at the last Day be publisht to their everlasting praise ▪ Mal. 3.16 . Mat. 25.34 , 35. so he hath a book of remembrance for all the wicked works of the ungodly , which shall be opened at the last Day , and set in order before them to their everlasting shame , Psal. 50.21 . Mat. 25.41 , 42. then shall they give an account of their Stewardship , and must be no longer Stewards , Luke 16.2 . nothing can pass his All-seeing-Eye ; hee records not some , but All their works ; and though he may seem for a time to connive and take no notice of their sins but le ts them prosper in their wickedness ; yet at last he will make them know that he hath not forgot any of their works , when he shall execute his Justice fully upon them . VERSE 8. Shall not the Land tremble for this , and every one mourn that dwelleth therein ? and it shall rise up wholly as a floud , and it shall be cast out , and drowned as by the floud of Aegypt . THe Prophet having in the precedent Verse shewed the certainty of Israels punishment , in this Verse he comes to shew the greatness and grievousness of that misery which like a floud was rushing in upon them . They had been extraordinary ●inners , and now he tells them of extraordinary sufferings . They had their flouds of sin , and now follow flouds of sorrow . The Prophet the better to awaken them begins , 1. With an Emphatical Interrogation , which is equivalent to a strong Affirmation , as Amos 5.20 . 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 ●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 , ●e●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 no● 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 feasts into mourning , &c. vers . 10. Others apply this Text to the Passion of Christ , when the Sun was eclipsed , and darkness covered the face of the whole earth . But this is quite against the Text and Context , which speaks of the destruction of the Kingdome of Israel , and not of the sufferings of Christ. In the verse it self we have 1. A dreadful judgement threatned in metaphorical terms , I will cause your Sun to go down at noon , and will darken the earth in the clear day . The same thing is set forth in various terms , the better to affect them . By Light and the Sun at noon , is meant great prosperity and gladness , as 2 Sam. 23.4 . Hest. 8.16 . Iob 18.5 , 6. & 38.15 . Psal. 97.11 . & 112.4 . By darkness is meant , great sorrow , terrour , captivity , and fear . So Iob 22.10 , 11. Isa. 59.9 , 10. Ier. 15.9 . Amos 5.18 . Micah 3.6 . Psal. 107.10 . Lam. 3.2 . Hence the doleful condition of the damned in Hell is called by the name of darkness , Matth. 22.13 . 2. Here is the time when this shall be , and that is , in that day , viz. when the Lord shall come to execute judgement upon Israel , for all their provocations , and bring the Army of their enemies upon them . 3. Here is the certainty of all this misery , Dixit Dominus , The Lord , who cannot lye , hath spoken it . Let the wicked have never so much light of prosperity , let him shine as bright as Lucifer , yea as the Sun it self , which is the fountain of light , yet his light shall be put out in obscurity , and down he shall , Ier. 14.13 . The higher men are in their own conceits without God , the more suddenly and surely shall they fall . The summe of all is this , q. d. 'T is true O yee people of Israel , that yee are now at the heighth of your peace , and at the high-noone of your prosperity , now you are secure and flourishing by reason of those victories which you obtained under Jeroboam the second , who restored what was lost to Israel : now you trust in your Riches , Success , and Armies , and never once think of a fall , or that your Sun will set ; but since I have spared you for a time , therefore you conclude that your judgements will never come , but I will bring sudden calamities upon you ( saith the Lord ) and such as you looked not for , so that your mid-day of prosperity shall be turned into the midnight of adversity ; your peace into war , your plenty into penury , and your liberty into restraint : you shall be stript of all by the merciless Assyrian ; and you that were but now the head , shall suddenly be made the heel : The Sun of your prosperity shall set in obscurity , without the least glimmering of light , or hope of deliverarance . OBSERVATIONS . 1. All our afflictions come from God. 'T is he that makes our Sun to set at noon , when we are most careless and secure , and little think of night . 'T is I , I , I , that create light and darkness , Isa. 45.7 . There is no evil of affliction in the City but the Lord doth it , Amos 3.6 . Hence they are called His Judgements by a special propriety , Isa. 26.8 , 9. and he is said to bring spoilers and sudden terrors upon his people at noon-day , Ier. 15.8 , 9. 2. The wicked may injoy for a time a great light of prosperity . It may be noon and clear day with them ; They may prosper even to envy , Psal. 73.2 , 3 , 4. Ier. 12.1 . Hab. 1. But of this at large elsewhere . 3. When the wicked are in highest prosperity , the Lord can suddenly bring upon them a night of adversity . When people are drunk with prosperity , and think their mountain so strong , that it can never be moved , then God usually hides his face , and we are presently in trouble , Psal. 30.7 . In our own dayes we have seen those that have been upon the highest pinnacle of temporal felicity , suddenly brought into an Abyss of misery . Before the day of judgement , when men are most secure , crying , Peace , Peace , then comes sudden and swift destruction . Be not then puft up with success , or prosperity , nor yet envy the triumphs of the wicked , for they shall soon come down , and wither as the grass , Psal. 37.1 , 2 Rev. 18.7 , 8. Walk humbly and thankfully in the midst of all enjoyments , do not fight against God with his own favours , nor abuse his blessings to his dishonour ; if you do , you must know , that he who raised you , can as easily ruine you ; and he that makes it noon with you , can as easily make it night . Let us therefore with holy Iob , cap. 3.25 . in our highest prosperity , fear and fore-see a day of adversity . Let us become as an obedient people , and then our Sun shall never set , but we shall injoy Gods favour without interruption , Isa. 60.20 . VERSE 10. And I will turn your feasts into mourning , and all your Songs into Lamentation , and I will bring up Sackcloath upon all loyns , and baldness upon every head ; and I will make it as the mourning of an onely Son , and the end thereof as a bitter day . WHat the Prophet had spoken metaphorically and darkly in the precedent verse , he comes and explains it in this . He had told them before that their Sun should set at noon ; what 's that , may some one say ? why in plain English , Your feasts shall be turned into mourning , and all your songs into lamentation . The Prophet goes on still in setting forth that sudden and sad distress which should surprise Israel , and because wicked men are slow of heart to beleeve Gods threatnings , therefore he multiplies words , and expresseth the same thing in various terms , the better to awaken them , and work upon them . In the two fore-going verses we had six And 's , and in this verse we have six more , which serve as so many links to fasten the chain of Gods judgements together . Where wee have 1. A further explication of the judgement threatned , viz. a turning of their feasts into mourning , and their songs into lamentation . Quest. But the Question will be , what songs and feasts doth the Prophet here speak of , whether be they sacred or prophane ? Answ. Both , 1. The Lord would turn their common feasts where they had prophane singing and musick , into weeping and wailing , Amos 6.5 , 6 , 7. 2. Their holy Feasts and Temple Songs , and Musick , in which they so much delighted , and thought that with such Ceremonious , external worship God was well pleased , these did but increase Gods wrath , and blow up the fire of his displeasure against them , and therefore the Lord threatens that these songs especially should be turned into howling , vers . 3. The Jews had many festivals , and in them God commanded them to rejoyce , Deut. 12.18 . They had also holy Musick , and holy songs at those festivals appointed by David , for the praising of God , 1 Chron. 25. But they being Idolaters , Superstitious , and hypocritical , resting in a bare external performance of these Ceremonial Rites , and placing all holiness in them , though themselves lived lewdly and licentiously , Ier. 7.8 , 9 , 10 , 11. Sacrificing to the Calves , and not to God , therefore the Lord threatens to turn even those religious feasts and songs ( for of these the Prophet seems more especially to speak ) into mourning and lamentation , q. d. Hitherto you have lived secure and careless , feasting and singing without any fear of God , or thoughts of his judgements ; but now ( saith the Lord ) I will turn your feasting into fasting , and your songs into lamentation . 2. Here is the greatness of their sorrow , set forth by two Ceremonial Rites , which were used in those Eastern Countries , viz. Sackcloth and Baldness . 1. Sackcloth was a course mourning garment , made of black Goats hair , bound with a girdle about their loyns . 'T was a sign and symbole of misery and mourning , as appears , Gen. 37.34 . 2 King. 6.30 . Psal. 30.11 . Isa. 3.24 . & 25.3 . & 22.12 . Ier. 4.8 . & 48.37 . Lam. 2.10 . Ezek. 7.18 . Ioel. 1.8 . At Abners funeral David commanded them to put on Sackcloth , and weep , 2 Sam. 3.31 . And Ahab hearing of Gods judgements coming on him , he humbled himself in Sackcloth , 1 King. 21.27 . The two witnesses were cloathed in Sackcloth , mourning to see so many fall away to Popery , Rev. 11.3 . The Lord threatens to make them put off their ornaments and gorgeous attire , Exod. 33.4 , 5. and put on sackcloth and mourning weeds , as most suitable to such mournful times . They would not humble themselves nor mourn in their prosperity , now they should be humbled , and made to mourn in their adversity . 2. Baldness also was a sign of the greatest mourning among the Jews , and therefore the Lord threatens here that he would bring baldness upon every head , that is , their miseries should be so great , that they should pluck off the very hair of their heads for anguish and sorrow : for the Jews , when they were in deep distress , did testifie their sorrow , as by sackcloth and renting their garments ; so by Baldness also , either pulling the hair off their heads for very anguish and indignation , as Ezra did Ezra 9.3 . or else shaving their heads and beards , as Iob did when he heard that his children were dead ; this he did , not out of impatience , but according to the custome of those times and Countries , to express the greatness of his sorrow , Iob 1.20 . So Isa. 3.24 . & 15.2 . Ier. 7.29 . & 16.6 . & 47.5 . and 48.37 . Ezek. 7.18 . and 27.31 . Micah 1.16 . The hair of the head and beard is counted an Ornament , and the cutting it off was a debasement , and therefore it was used onely in cases of very great sorrow . Though they might not conform themselves to the Heathen , who shaved their heads , and then dedicated their locks to Idols , Levit. 19.27 , 28. Deut. 14.1 . yet in sorrow for sin , and deep distress , it was commanded , Isa. 22.12 . Micah 1.16 . 3. Here is the universality of this calamity , it shall seize upon all loyns and every head , none shall escape , but as all had sinned , so all should now suffer for sin . 4. Here is a further Amplification of their sorrow , drawn from the Example of one that mourns for the death of an onely Son , which is wont to be very bitter and great . The Prophet seems to be at a stand , as here , whence to borrow comparisons , to set forth the greatness of their sorrow . A Father which hath many children , disperseth his love among them all , but he that hath but one onely Son , his love is united , and is more vehemently set upon him : hence Unice amare est vehementer amare , and the Philosopher saith , the strongest love is between two , not twenty ; for if it be divided amongst many , 't is , lessened and weakened ; as a River that is cut into many channels . When Parents lose one of many , it troubles them , but yet they comfort themselves that they have others left still , but if they have but one only Son , and he dye , to bury all their hopes in one onely hopeful childe , is very bitter , and causeth great lamentation . Hence great sorrow in Scripture is thrice compared to the sorrowing for an onely Son. 1. In the Text , then Ier. 6.26 . where the Prophet calling upon the people , to make most bitter lamentation for the great calamities which were coming on them ▪ hee calls on them to mourn as for an onely Son. So Zach. 12.10 . When the Jews shall be converted and called , 't is said , They shall look upon him whom they have pierced , by an eye of Faith , and thou shall mourn for him as for an only Son , that is , in an high degree and measure . 'T is a kinde of Proverbial speech used by the Heathen . Hence that of Tully , I mourn ( said he ) for the misery of the Common-wealth , as a Mother doth for her only Son. 4 Here is the duration of this misery , it shall endure to the end of the Kingdome of Israel , and extend itself to their posterity . The end thereof , viz. of the Land , which is put for the inhabitants of the Land , by a frequent Me●onymy , shall be as a bitter day ; that is , as a funeral , mournful day , because they shall be destitute of all true comfort from the VVord of God , which alone can keep us from perishing in our troubles , Psalm 119.92 . The Prophet seems to prevent an evasion , and stop a gap at which impenitent sinners are wont to creep out ; oh ( say they ) though these troubles be sharp , yet they will be but short , they are clouds that will soon vanish ; but deceive not your selves ( saith the Prophet ) for the VVrath of God shall abide upon you , and upon your Posterity even to the end ; and when one wave is over , another shall come , till it have swept you all out of your owne Land. OBSERVATIONS . 1 Plain preaching is the best teaching . The Prophet in this Verse expounds his Metaphors and allusions , and makes them plaine for the meanest capacity . But of this elsewhere . 2 What is dark in one place , the Scripture makes plaine in another . What was spoken mystically , vers . 9. is explained ver . 10. But of this elsewhere . 3 Carnal joy ends in sorrow . As they that sow in godly sorrow shall reap in joy ; so they that sow in carnal joy shall reap in sorrow . When men abuse their feasts and lawful liberties , God will turn them into fasts and mourning , Hos. 2.11 . Amos 5.16 , 17. & 6.5 , 6 , 7. & 8.3 . How sad then is our condition , for if the Lord turn the feasts of his owne appointment into lamentation to a back-sliding people ; what may we expect who are mad upon the Saturnalia , Bacchanalia , & Floralia of the Heathen , Festivals , which God never once instituted or ordained , wherein men drink , dance , dally , and give themselves up to all manner of debauchery and prophanenesse , and that in dayes of such glorious light , as the Nation never enjoyed the like since it was a Nation ; shall not the Lord visit for these things ? he will suddenly and certainly send some Assyrian or other to avenge the dishonours done to his name . If the Lord will turn holy Feasts and Songs into lamentation , what will he doe to those that use prophane 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 ca●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 is here rightly stiled a famine . Man consists of two parts , of Soul and Body , and both these must be fed ; the body which hath its Original from the earth , is maintained by earthly nourishment ; but the soul which is spiritual , must be fed with the spiritual food of Gods Word ; for as bread is the stay and staff of mans body , and the body cannot live without it , so Gods Word is the support of the soul , and it cannot live without that , hence it is called Food , Ier. 3.15 . & 15.16 . Iohn 21.15 , 17. Act. 20.28 . 'T is here , and here onely that Christ the bread of life is revealed unto us , Iohn 6.35 . Prov. 9.1 . to 7. 'T is in the Gospel that wee have a feast full fraught with spiritual delicates , Psal. 65.4 . Isa. ●5 . 6 . & 55.1 , 2. Hence David makes such bitter lamentation for want of it , Psal. 42.2 , 3. and 84. and 't is made one note of Gods people , that they mourn for want of the holy Assemblies , Zeph. 3.18 . Lam. 1.4 , 7. and 2.6 , 7. and 4.1 . and 5.18 . I●● esteemed the word of the Lord above his necessary food , Job 23.12 . He did not only esteem it above Lands and livings , above gold and silver , but even above his appointed food , without which he could not live . He did more earnestly desire it , more heartily delight in it , and more highly prize it , than he did his necessary food , without which he could not ●ubsist . He had rather lose his usual meals , than lose his opportunities of meditation on the Word of God. Hence 't is that Gods Ministers are called Stewards , 1 Cor. 4.1 , 2. Titus 1.7 . which must dispense this Bread of Life according to the capacity of their Hearers . They must give Milk to Babes , and strong meat to strong men ; for Gods Word is both Semen & Pabulum , it is the seed by which we are new-born , Iam. 1.18 . 1. Pet. 1.23 . and the food by which we are nourisht after , 1 Pet. 2.2 . by this the dead are inlivened , Ioh. 5.25 . the dark inlightned , Psal. 19.8 . and the sorrowful comforted , Isa. 40.1 , 2. This shewes the great necessity and benefit of the preaching of Gods Word , and should make us prefer it unto our chiefest joy . But to this point I have spoken at large in a set Treatise . 2 Contempt of Gods Word brings a famine of the Word . The Lord here suites his Judgements to his Peoples sins . He had in great mercy raised up for this people of their owne Sons for Prophets , and taught them ( not by strangers ) but by Children that came from their owne loyns , yet they ungratefully said to the Prophets , Prophesie not , Amos 2.11 , 12. and commanded this our plain-dealing Prophet to preach no more at Bethel , but to goe see some other Countries , Amos 7.12 , 13 , 16. Hinc illae Lachrymae ! This brought the famine amongst them . VVhen God shall bestow the preaching of the VVord upon a people , which is the choycest gift which he can bestow on the Sons of men , and they shall loathe this Mannah , and vilifie those that bring it ; it is time the Lord should cease giving when such gifts are scorned , and cease loving , when his love is contemned . The Iewes that stoned the Prophets , killed the Apostles , and crucified Christ ; for this great contempt , they have been a people of Gods Curse this sixteen hundred years . When men grow weary of truth , it is just with God that they should be left to error , and when they are weary of a faithful Amos , that they should have a flattering Amaziah ; When men will not receive the truth in love , God will give them over to strong delusions , that they shall beleeve lyes . A dreadful Curse ! 2 Thes. 2.11 . q. d. Since I have given them Light , and shewed them my Truth , and the way to Heaven , but they have rejected it ; therefore there shall come false Prophets , and shall cry down Ordinances , Sabbaths , &c. and you shall beleeve them that shall set up humane inventions , and you shall follow them . When Children abuse their Bread and play with it , and trample it under feet , it is time for Parents to take it from them . To bring these things à Thesi ad Hypothesin , and to apply this contempt of the Word to our se●ves ▪ it may make us tremble to think whither we are fallen ; Since the Apostles times the Gospel never shone so brightly as it doth at this day , and never was it and the Ministers of it more openly vilified , and that by many old Professors ( who are turned blasphemers ) than at this day ; and therefore wee may justly fear that the Lord will punish our abuse of Light with the darkness of Popery ; and take his Gospel from us , and give it to a people that shall yeeld him better fruits of it than wee have done . Sad tidings alwayes follow the contempt of the glad tidings of the Gospel ; and they that think they have too much Preaching , shall at last have none at all . When Ierusalem began to abuse the Prophets , they were quickly made a desolation . 3 The loss of the Word of God is the sorest losse . No famine like this famine , no judgement like this judgement , Lam. 1.4 . it is the heaviest that can befall a people on this side Hell ; which made Luther say , I would not live in Paradise without the Word , but with it I could make a shift in Hell it self . David knew this full wel , and therefore in the midst of all his wants , he was most sensible of this , and begs it as that one thing necessary , that he might dwell in the House of the Lord , Psal. 27.4 . It is true , Corporal famine is very terrible , and brings people into sad perplexities , and extremities , as you may see , Lam. 1.11.19 . & 2.12 , 20. & 4.4 , 9. & 5.16 . but this Spiritual famine is farre worse . For , 1 That and other Judgements pinch but the body , but this pines the soul ; now as the soul is more noble and excellent than the body , so its Judgements are farre more dreadful , because Spiritual . It is sad when men shall cry for bread , and they have a Stone given them ▪ for meat , and they have a Serpent ; for drink , and their Pastors ( or Impostors rather ) give them Poyson . 2 That may be a means to bring a man home to God , but this increaseth , and confirms the separation between God and the soul. 3 That kills but the body at worst , but this destroyes both body and soul. So that as our Saviour said in another case , about fearing of men , so may I say , about fearing of ●amines ; fear not that famine which can but kill the body , but I will fore-tell you what you should fear ; Fear that Famine which can destroy both body and soul , yea I say unto you , fear that . 4 Here is a Thirst added to the famine , a thirst of water . Though God sometimes punisheth Cities with famine , yet they may have water to drink ; but if they want both bread , and especially water , the distress lyes very heavy ; for Thirst if it be in extremity , is one of the most painful and intolerable Passions that is in this life ; now the Prophet applyes this to the Spiritual famine and want of Gods Word , q. d. if it be a great Judgement to be tormented with bodily famine and thirst ; how great is the Judgement then that I denounce against you , who shall have both famine and thirst , and that not of bodily bread or water , but of the Word of God , which is the Bread and Water of Life , and as farre excells all Corporal bread , as the Soul excells the body ? And as it is sad to have children cry for bodily bread , and there is none to give them ; so it is much more sad when men shall cry for Spiritual bread , and there is none that can or will give it them . 2 As the giving of Preachers to dispen●e the Word unto us is reckoned as the choycest mercy , Job 33.23 , 24. Isa. 30.20 , 21. Jer. 3.15 . Ephes. 4.11 . because it brings light in darknesse , joy in sorrow , life in death , health in sicknesse , strength in weaknesse , and brings us to an interest in God , and having him we have the Mine , the Fountain , All. So on the contrary , the removal of the Word from a people , is reckoned amongst the sorest Judgements , 1 Sam. 28.6 . Psal. 74.9 . Prov. 29.18 . Lam. 2.9 . Ezek. 3.26 . Hos. 4.17 . Micah 2.6 . Mat. 15.14 . dry Breasts are reckoned as a Curse , Hos. 9.14 . for when the Word goes , the greatest Mercies and Priviledges of a People goe with it . Rev. 2.5 . As I VVhen the VVord goes , God goes too , 2 Chron. 15.3 . and woe to a people when God goes , Hos. 9.12 . then men may persecute us , and there is none to deliver us , Psal. 71.11 . when he is gone , the glory of a People is gone , Isa. 4. ● . As the Ark , that was a Symbol and sign of Gods presence amongst his People , was called the Glory of Israel , 1 Sam. 4. ult . So the Preaching of the Gospel amongst us is our glory , Hag. 2.9 . and if it depart , we may write Ichabod upon all our other enjoyments , that is , There is no glory ; for the glory is departed from Israel since the Ark of God is taken . It is said of Constantinople , that it is fortified with three Bulwarks ▪ 1. VVith Wood , i. e. with Shipping . 2. VVith Stones , i. e. with high VValls , 3. VVith Bones , i. e. with valiant men . But it wants a fourth , vi● . The presence of God in his Ordinances , without which all other Fortifications are but vain , Isa. 22.8 , 9 , 10 , 11 , 12. Nahum 3.12 , 13. Christ is called a King , Psal. 2.6 . & 110.3 . Zach. 9.9 . now the presence of a King is the glory of a place ; and where he is truly preached , there he is truly present ; though the place and people be never so mean. Vilissimus pagus est eburneum Palatium , ubi est sincerus Pastor , & fideles aliqui . Luther . 2 The Protection of a people goes . Where there is no Vision , there a people lye naked , and exposed to Divine displeasure , and all Gods sore Judgements break in upon them Prov. 29.18 . the contempt of the VVord laid this potent and flourishing Kingdome of Israel in the dust . 3 Peace , Plenty , Comfort , Riches , all goe when the Gospel goes . As the Gospel comes not empty handed to a People , but brings Peace , Plenty , Renown , and Glory with it , Exod. 20.24 . ( Isa. 60. that whole Chapter ) so when ever the Gospel goes , these concomitants goe along with it . As we see in Ierusalem which lies now in the dust , and the seven Churches of Asia . 4 Salvation goes , for the Preaching of the VVord is the ordinary means of Salvation . Those that sin away the ordinary means must never look for extraordinary ; whom God saves now , he saves by Preaching , Rom. 1.16 . 1 Cor. 1.21 . 5 VVithout the VVord we cannot grow in Grace , it is not sufficient that we have the truth of Grace , but God looks that we should shew it by our growth in grace , 2 Pet. 3.18 . & 1 Pet. 2.2 . 6 Without the VVord no comfort , we shall perish in our afflictions unlesse Gods Law be our delight , Psal. 119.92 . It is through comfort of the Scriptures that we have hope , Rom. 15.4 . 7 VVithout the VVord we are naked , and cannot defend our selves ; it is with this sword of the Spirit that we defend our selves against the assaults of our Spiritual adversaries , Ephes. 6.17 . 8. If the Word be gone , we have no Rule to walk by , no Star to direct us , and so shall run into the boggs of unwritten Traditions , Revelations , New-lights , and a thousand old errours . If once we forsake the Law and the Testimony , to walk in the light of our own fire , following our own corrupt reason , we are sure at last to lye down in sorrow , Isa. 50.11 . 9. When the VVord departs and goes out , then all miseries croud in . Non datur vacuum , holds true in Divinity , as well as in Philosophy . 1. Then the Devil sets up his Throne , Rev. 2.13 . and wickednesse abounds . VVhen Christs Kingdome goes down , then Satans comes up ; when the Sun sets , night follows . 2. Your children will be Idolaters , and you will bring forth children to the murderer ; when people have not the true God , they will have a false one . 3. Many temporal plagues will follow , as appears by the two following verses , vers . 13 , 14. Where the famine of the Word goes before , there Sword , Plague , Famine , and other Judgements usually follow . In Queen Maries time , when we lost the Word , we had losses by Sea , and losses by Land , and had such a terrible famine , that the people were forced to make bread of Acorns . When Truth and Gods Ordinances are gone , Vines and Fig-trees will not be long after , Hos. 2.11 , 12. When the Lord would make way for his extreamest wrath , to come upon a people , he first takes away his faithful Ministers , that should lye in the breach to intercede for them , that so his wrath may come upon them to the utmost , Psal. 74.8 , 9. Lam. 2.7 , 8. Let us then use all means to prevent this Land-destroying Judgement ; to this end , 1. Be humbled for the sins of the times , which call for the removing of our Candlestick out of its place . 2. Besiege Heaven with your prayers , Mat. 9.36 . this is an Omnipotent Engine , whereby we conquer God. To quicken your prayers , consider what a sad losse the losse of the Word is , as you have seen in nine particulars before . 3. Walk as becomes the Gospel ; if any thing remove the Gospel from amongst us , 't is our prophane , impure , ungospel-like , loose conversation that will do it . 4. As corporal , so spiritual famine comes from God. As all evil of affliction , so this amongst the rest comes from him . 1. He sometimes sends it immediately , when he chargeth the Prophets to prophesie no more in his name . As he commands the clouds to with-hold their Rain , and so brings a corporal famine ; so when sinners grow obstinate , he commands his Ministers to with-hold their spiritual showers , and to let them alone , that they may perish in their iniquity , Hos. 4.17 . Mat. 15.14 . 2. When by death he takes away his Ministers , when people cast dirt upon them , the Lord casts dust upon them , and hides them in their graves from the revilings of men . 2. Mediately , 1. By a corrupt Magistracy . Thus Ahab and Iesabel persecuted the true Prophets , and made them hide themselves in caves . So Herod that Tyrant cut off Iohn Baptists head . 2. By a corrupt Ministery ; false Prophets in all ages have been the greatest persecutors of the true . Thus Amos here hath Amaziah the high Priest of Bethel against him , Amos 7.10 . His punishment you may read , vers . 17. Thus Pashur the Priest smote Ieremiah , and put him in the stocks , Ier. 20.7 . My Lord Annas and Caiphas the High Priest , with the Scribes and Pharisees were the greatest enemies to Christ and his Apostles . 3. When men are given up in judgement to their own hearts lusts , so that they stop their ears against the Word , and will not hear , Zach. 7.12 . 4. When men muzzle the mouths of these laborious Oxen , and ungratefully change their wages , and withdraw the Oyl from the Lamp , and pick the tallow from the weik . 'T is just with God to starve such souls , as would starve his Ministers bodies ; you must therefore buy the Truth , and with the wise men , part with your gold and silver for Christ , Mat. 2.11 . You may buy gold too dear , but you cannot buy Christ and his Truth too dear ; though you part with all your temporals for the Gospel , you have made a wise bargain , Matth. 13.44 . 5. Spiritual curiosity and niceness , when men have itching ears , so that they cannot indure sound Doctrine , 2 Tim. 4.4 . When nothing will down but quails , and picking-meat , they are all for flourishes , and Rhetorical strains , and smoothe things , Isa. 30. ●0 . The doctrine of Mortification and Self-denial will not down with them . 6. Barrenness under the means of grace , when we do not answer Gods cost and care , then he pulls up the hedge , and laies all waste , Isa. 5.1 , 2 , 3. Mat. 21.43 . Rev. 2.3 . They that will not work in the day , shall lamen● their folly in the night ; they that will not serve God in the injoyment of Ordinances , shall serve their lusts in the want of them . Let us therefore walk in the light , whilst we have the light , when the night comes no man can work . VERSE 12. 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 finde it . IN this verse we have a further aggravation of this peoples misery , viz. that they should seek what they had despised , and withall they should have a frustration of their expectation . They had contemned the Word of the Lord , and now God in his just judgement will make them know the worth of his Word by the wanting of it . They shall wander from Sea to Sea. They shall trouble themselves without any profit . They hated the light , and therefore now they shall sit in darkness ; they contemned Gods Prophets , and now they shall not be troubled with them ; formerly God sent in his Prophets , rising early to seek them , but now since by their sins they had driven both God and his Prophets from them , they should run from Sea to Sea , that is , from the Red Sea Southward , to the Mediterranean Sea VVestward ( which were the bounds of the Land of Canaan , Numb . 34.3 . Iosh. 1.4 . Ioel 2.20 . Zach. 9.10 . ) Yea they should run from North acrosse unto the East , that is , in plain English , they should run all the Land over , and seek the word of the Lord in every corner and quarter of it , and yet they should misse of it . If the famine be but in one part of a land , a man may run to another part of it for aid , but when they shall cry for bread in all the parts of the land , and there is none to give them , that is doleful indeed . Q. Here a Question will arise , Hath not the Lord promised , that those that ask shall have , and they that seek shall find , and such as hunger and thirst shall be blessed , how comes it then to passe , that this people seek the Word of the Lord , and yet cannot finde it ? A. The Answer is easie , there is a two-fold seeking and thirsting . 1 A seasonable , serious , and sincere seeking after God in his Worship , and to such the Promise runs , that they shall finde , Prov. 8.17 . God never sayes to the genuine seed of Iacob , Seek my face in vain , Isa. 45.19 . This Spiritual hungring and thirsting after the sincere milk of the Word , that we may grow thereby , is an infallible evidence of grace . 2 There is a formal , feigned , late seeking of Gods Word , Luke 13.24 . only in the time of trouble , when pain oppresseth them ; such may seek , but they shall never find : and thus it was with Israel here , they sought not the Word out of any love to it , nor yet to be converted by it , but being in trouble , and seeing ( when it was too late ) what a blessing they had lost , they now howl after it , as those did for bodily food , Hos. 7.14 . and as Esau did for the Birth-right , when it was too late , Heb. 12.17 . So these in a blind , erroneous , distracted manner desired to hear the Word of the Lord from the mouth of the Prophets , not to be instructed by it ( for they hated to be reformed ) but to get some ease and comfort from them in their distresse ; for the Prophets were wont to mingle comfort with their Threatnings , and to tell the people of God how long their troubles should endure , and when they should end , Psal. 74.9 . But since the Lord spake to them by his Prophets in their prosperity , and they would not beleeve , that so they might fly from the wrath to come ; now they should sink under their burden , and run to and fro for a Prophet of the Lord to comfort them , but they should not have it ; for as the Lord called and they would not answer , so they should now cry , and should not be heard , Prov. 1.24 25 , 26 , 27. so that it is a fallacy to argue thus , All that seek shall find , and all that hunger and thirst are blest . But these did seek , therefore they shall find ; and these did hunger and thirst after the word , therefore they shall bee blessed . The Major must be limited , thus : All that seek aright , and all that doe truly hunger and thirst after the Word shall be blessed . But these did seek aright , and did truly hunger and thirst after the Word . That is false , for by hunger and thirst here is not meant their hungring after the VVord , but it implies a want of the VVord ; as a man that is pined wants food , so in Israel there should be a great want of the Prophets to preach the Word unto them . Some take the words in an Allegorical , Mystical sense , and apply it to the Iewes after they had Crucified Christ , and stoned the Prophets , they should run from place to place to seek the VVord of the Lord , and should not find it . But this is too lax and general , and is against the context , which applies it to the ten Tribes , vers . 14. OBSERVATIONS . 1 Those that will find the Lord when they seek him , must seek him whilst he may be found , Isa. 55.6 . Psal. 32.6 . 2 Cor 6.2 . VVe must walk in the light whilst we have the light , the night comes when no man can work , Ioh. 12.35 , 36. This people here lost all for want of seeking in a right manner and season , they sought the VVord , but it was when it was too late . 2 The scarcity of the Word ( many times ) makes it to bee more highly prized by us . VVhen this Mannah fell thick about this people they regarded it not , but now they have lost their Prophets they can run from Sea to Sea to seek them . Those Sermons and Ordinances which people vilify now , when God removes them , they will magnifie and praise them . It is with those good wayes of God , as it is with good men , whilst they be alive amongst us we are ready to stone them , but when they are dead we are ready to Idolize them . Usually Gods blessings are more esteemed and valued by us when they are Rare , and we want them , than when we surfeit and abound with them . Things that are very rare are very precious , Isa. 4.1 . & 13.12 . Hence we read of dayes wherein the VVord of the Lord was rare , and then it was precious in those dayes , and why ? because there was no open Vision ; there was not a known Prophet in those dayes to teach the people , and this made the Ordinances so precious then , 1 Sam. 3.1 . The Commonness of the Sun , of VVater , Food , Rayment , Health , VVealth , Peace , Liberty , Sleep , Senses , &c. make them little esteemed ; whereas if the Lord should deprive us of any one of them , we should quickly know the worth of them . Lament this thy folly , and beseech the Lord to make thee know the worth of his blessings by the enjoying , rather than by the wanting of them . 3 When people want the Word of God they should goe from place to place , yea from Land to Land , rather than pine and perish for want of instruction . In times of Dearth we see how farre people will travel for food for their Bodies ( as Iacobs Sons did from Canaan to Aegypt ) and shall not we take more pains for our immortal Souls ? If the Queen of Sheba ( a person of great wealth and worth ) went above a thousand miles to hear the VVisdome of Solomon , how farre should we goe to hear a greater than Solomon ? Luke 11.31 . How farre will men ride and run for the profits and pleasures of their bodies , and shall not we be at more pains to save our Souls ? In the dayes of Christ the people followed him from City to City on the Week-dayes to hear him , and he never reproved them for it , but fed their souls and bodies , Luke 6.17 . VER . 13. In that day shall the fair Virgins , and the young men , faint for thirst . IN the two precedent Verses the Prophet threatens a Spiritual famine , now follows a Corporal famine and destruction , from which none should escape ; neither the Young mans strength , nor the Virgins Beauty should any whit avayl them in that day . In this Verse we have , 1 A Judgement threatned , and that is Thirst , they should faint for thirst . The question will be , what is meant by Thirst here ? 1. Some take it literally for corporal thirst , which in those hot Countries where they wanted water , was a very grievous thing . Poor that want bread , yet have water many times to refresh them , but when a people have neither bread nor water , it must needs go hard with them . 2. This Thirst sets forth the great poverty , and extream want of all things which this people should be brought into , ( so the word is used , Deut. 28.48 . Isa. 44.3 . for great afflictions ) and the terrour of that final judgement which was coming upon them . They should not have so much as a little water to quench their thirst , but they should faint for thirst , ( as men use to do in such cases ) Psal. 107.5 . Isa. 51.19 , 20. This sense I take to be the most genuine . 3. Yet others take Thirst Metaphorically ; for Spiritual Thirst , Gods wrath should burn them , and burden them , and yet they should have none to refresh and comfort them in their trouble . VVe have a Comment on this Text , in Hos. 2.3 , 4. where the Lord threatens to strip these Idolatrous Israelites naked , as in the day when they were born , and to make them a wilderness , and set them in a dry Land , and stay them with thirst ; that is , he would destroy them with the scorching heat of his wrath , not tempered with any grace or comfort . So great should their misery be , that they should want both corporal and spiritual refreshing . 2. Here are the persons which should perish , and those are the prime and flower of the Land , the very hope of posterity . The beautiful Virgins , and the Young Men. These usually sin with an high hand , in open contempt of God and his word , they sin with more height and violence of affection , than elder persons use to do , and therefore the Lord threatens them especially . Virgins use to be spared by men for their tenderness and beauty , but God is no respecter of persons , and young men are strong , and can better shift for themselves , yet these , even these , for all their beauty , vigour and strength , shall faint and dye , sorrow and perplexity shall cover and overwhelm them , as the word signifies ; and if these cannot hold out , what shall become of children and old persons ? This shews the generality of the Judgement , and that none shall escape . 3. Here is the time when all this shall come upon them , 'T is in that day , viz. when Israel shall go into captivity , and be carried out of his own Land by the cruel Assyrians ; when Samaria should be taken , and Gods Prophets scattered , then shall they faint for thirst . OBSERVATIONS . 1. Where spiritual Iudgements go before , there corporal Iudgements follow after . Such as contemn spiritual bread , shall want corporal . Before we read of a spiritual famine , now follows corporal distress of the choicest and fairest of both sexes . So true is that of Solomon , Prov. 13.13 , 18. Whoso despiseth the Word , shall be destroyed , yea poverty and shame shall be to him that refuseth instruction . 2. Beauty is vanity , Prov. 31.30 . Isa. 3.24 . & 40.6 , 7. 'T is a brittle thing , what disease almost doth not make ●t fade and wither ? however it may take with vain man , yet it moves not God. If beautiful Virgins will sin against God , even the fair Virgins shall faint . Many have beauty that have not piety , Prov. 6.25 . & 11.22 . Saul and Absolom were goodly personages , yet wicked men . Of the two , better have Piety without Beauty , than Beauty without Piety . An upright , pure soul , in a black decrepit body , is excellent . God many times makes up outward deformities with inward excellencies . Socrates and Esop were deformed in body , yet who more wise and witty ? 3. Sin sweeps all before it . It deprives us not onely of bread , but also of water too , yea it deprives us not onely of corporal , but also of spiritual bread . It robs us of all our comforts , great reason then we have to hate it . 'T is like that weed which we call Bishopsweed , which frets away all the corn and good grain that grows neer it . 4. The sins of young persons provoke the Lord to cut them off . Their sins are committed with more wilfulnes , heat and violence , and so are more displeasing unto God , As I have shewed before , on Amos 4.10 . Obs. 6. 5. 'T is the great misery of wicked man , that they have no comfort in their misery . VVhen they be scorched with the wrath of God , yet they faint for thirst . The godly that thirst in a right spiritual manner , have Gods Spirit and Ministers to comfort them , and pronounce them blessed , Mat. 5.6 . But the wicked faint and sink under their burdens , and have not so much as one shower of Rain from Heaven , to quench and allay the flaming fire of Gods indignation , Ezek. 22.24 . VERSE 14. They that swear by the sin of Samaria , and say , Thy God , O Dan , liveth , and the manner of Beersheba liveth , even they shall fall , and never rise up again . THe Prophet having reproved them before for their oppression and unrighteousness towards men , comes now to denounce Gods Judgements against them , for their Superstition and Idolatry towards God. In the words we have 1. A Commination , or a Judgement threatned , and that is , the irreparable ruine of the Ten Tribes , They shall fall , and never rise up again . They shall so fall ( for their cruelty and Idolatry ) that they shall rise no more . If a man fall , and yet hath hope of rising again , it upholds and comforts him ; but these Israelites felt into captivity , and never were restored . Iudah , which was the better of the two , after the seventy years captivity , returned again into their own Land ; but the Ten Tribes were carried out of their own Land by Salmaneser King of Assyria , and never returned any more , Amos 5.2 . The Lord had tried all gentle means to cure them , but all in vain , and therefore now he resolves to make a final end with them , and to smite them so as they shall fall irrecoverably , and never rise up again , nor return more to their own Land , as appears , 2 King. 17. To fall , and never rise to dye , and not live , to be set below , and not above , to sit in darkness , and have no light ; such amplifications in Scripture are vehement asseverations , and are not used in vain by God. 2. Here is the ground or reason of this Commination , and that is , their Superstition and Idolatry , They sware 1. By the sin of Samaria . 2. By the God of Dan. 3. By the manner of Beersheba . That is , They sware by the Molten Images , and Golden Calves , which Ieroboam the King of Samaria had set up at Dan and Bethel . These Idols are called , The sin of Samaria , because Samaria was the Metropolis , and chief seat of their Kings , and they setting up Idolatry at Bethel , which was not far from Samaria , drew Samaria and all the people of the Land with them , and therefore this sin is properly laid at their doors . When the people of Israel in Moses his time did worship the golden Calf , it is called their Sin , Deut. 9.21 . I took your Sin , that is , I took the Molten Calf , wherewith you had committed that abominable sin of Idolatry , and burnt it with fire , and the Scripture frequently calls Idols by the name of sin , 1 King. 12.29 , 30. Isa. 27.9 & 31.7 . Hos. 10.8 . Zach. 5.8 . They thought they had done God an high peece of service , in sacrificing and swearing by the Calves , but the Lord plainly tells them , that 't was their great sin so to do . 3. He goes on to prove their Idolatry , by their forms of swearing then in use , for our oaths are a kinde of confession of our Faith , whereby we testifie , that hee whom we swear by knows our hearts , and is able to punish us if we swear falsly ; hence swearing is frequently put for religious worship . This swearing by Idols , and fictitious Gods ( as Idolaters use to do ) as if they had no other God to swear by , could not but highly provoke the Lord to cast them off , who thus ungratefully and dis-ingenuously forsook him , the fountain of all their happiness . They say , Thy God O Dan live or they swear by the life of Dan , which yet was a dead Idol , and had no life in it . This was the usual form of swearing in those daies , as you may see , Gen. 42.15 . Iudg. 8.19 . Ruth 3.13 . Ier. 12.16 . They used the same form of swearing by their Idols , as the godly did by the true God. Thy God O Dan lives , ( i. e. ) Let thy Calf live O Dan , or as sure as thy Calf lives , O Dan. They sware by this Idol , as if there were some Deity and Divinity in it , when 't was a meer abomination , and Idol of their own inventing , Hos. 8.5 , 6. Ieroboam when he came first to the Crown , set up two Golden Calves , as tutelar Gods , the one at Bethel , not far from Samaria ; the other in Dan , which was in the North part of Canaan , it being one of the utmost coasts thereof , 1 King. 12.29 , 30. Ier. 4.15 . 4. Yet more , They swear by the manner of Beersheba . Beersheba was a City of Canaan , Iosh. 19.2 . being the utmost bound of the holy Land toward the South , as Dan was toward the North ▪ hence from Dan to Beersheba are oft put for the whole Land of Israel , from one end to the other , they being the utmost borders of the whole Land , Iudg. 20.1 . 1 Sam. 3.20 . 2 Sam. 3.10 . 1 Chron. 8.2 . ` T was a famous City , where the Judges used to sit , 1. Sam. 8.2 . yet , this place was infected with Idolatry , as well as Bethel and Gilgal , and therefore they are commanded to pass by it , Amos 5.5 . and yet they swear , that the manner of Beersheba lives . Or the way of Beersheba lives ( as 't is in the fountain ) that is , they swear by a strange God , whose way , Rites , Ceremonies , and manner of Worship they had set up at Beersheba : for by way in Scripture is meant the manner of divine worship and serving of God. 'T is here taken in a bad sense . See Ier. 32.39 . Act. 9.2 . & 18.25 . & 24.14 . Thus we see how the whole Land was infected with Idolatry , from one side to another , there was no sound part in it , which serves to justifie Gods Justice in their universal ruine . OBSERVATIONS . 1 ▪ Idolatry , it is a sinning sin . It is the Sin with an Emphasis , and by way of eminency , which destroys a Land , Deut. 9.21 . it is a great sin in it self , and the root of many other abominations ; whatever Sin God bears withall , yet he cannot , he will not bear with this ( as I have shewed at large elsewhere ) other sins were Causae adjuvantes , they helpt to ruine Israel , but their Idolatry was the primary cause of that fatal blow , and of their final overthrow . 2. The Iudgement of men , and the Iudgement of God differ much . That which man calls here by way of honour , a god , that God calls by way of dishonour and detestation , A Sin , and abominable , Ier. 16.18 . & 44.4 . Thus the world calls Riches , Substance , Goods , Happinesse , Psal. 4.6 . but the Holy Ghost calls them Vanities , Thorns , Husks , unrighteous Mammon : the world calls Pride , Decency , but God calls it an abomination . The world calls Covetousnesse , Good-husbandry , but God calls it the root of all evil . The Masse , with all its Superstitious rites , Antichrist calls it Divine Service , but God saith , In vain doe yee worship me , teaching for Doctrines the Precepts of men . Satan loves not to have Sin goe bare-faced , and therefore he usually puts a fair Glove upon a foul hand , and calls Vice by the name of Vertue . But God hath cursed those that call evil good , Isa. 5.20 . many think they highly please God , and doe him abundance of service by their Superstitious , Self-conceited worship , but he tells them here , it is their sin and shame so to doe ; So true is that of our Saviour , Luke 16.15 . That which is highly esteemed in the sight of carnal , superstitious men , is an abomination in the sight of God. 3 Mixture in Gods Worship is a God-provoking Sin. When we are partly for God , and partly for Baal , partly for Christ , and partly for Calves at Dan and Beersheba , this mingle-mangle , and Linsi-woolsie-religion is very displeasing unto God , and ruined Israel here . They pretended that they Worshipped the true God , in and by those Idols which they sware by , but because God had commanded them no such way of Worship , he utterly disclaims it , and severely punisheth them for their pains , 2 King. 17.33 , 34. those that are said to fear the Lord , and yet serve their owne gods , in the very next verse are said , Not to fear the Lord. 4 We may not swear by Idols . It is a Deifying of them ; hence the Lord threatens to punish those that swear by them that are no gods , Ier. 5.7 . Zeph. 1.5 . we may not swear by Creatures , Matth. 5.34 , 35 , 36. Iam. 5.12 , nor by any fictitious gods at Dan and Bethel , as many Popish , ignorant persons amongst us doe ; when they swear Ber Lady , Ber Lakins , by St. Anthony , by S. Gys , by the Masse , by Cock , by my Fay , by my Feiks , by my Feikins , by my Truly , &c. All these are Oathes , by Idols and by Creatures , which our jealous God will not brook at our hands ; you may mock men with them , but God will not be mocked ; his Curse will seize upon the houses where such swearers dwell , Zach. 5.3 . We all professe our selves to be worshippers of the true God , yet our swearing by them that are no gods is a kind of renouncing the true God , by whom only we should swear , as him only we should serve . God is very tender of his owne Glory , and will not suffer it to be given to others . Hence wee are so oft commanded when we swear , to swear only by the name of the true and living God , Deut. 9.13 . & 10.20 . Psa. 63. ult . Isa. 45.23 . & 65.16 . Ier. 12.16 . Oathes are one special part of Divine Worship , wherein God is glorified in his Attributes of Omnisciency , Omni-presence , Omnipotence , &c. We beleeve that he knowes our hearts , and is able to punish us if we perform not our Oathes , or swear falsly ; and to this end we call upon him when wee swear . Hence Isaiah Prophe●ying of the calling of the Aegyptians to the faith tells us , that in that day five Cities in Aegypt shall speak the Language of Canaan , and shall swear by the Lord of Hosts ; that is , they shall shew that he is their God , by their swearing by his name , Isa. 19.18 . 5 Superstition is a toylsome thing . They goe here to Dan and Beersheba , from the North to the South , all the Land over after Idols , 1 King. 12.30 . what pains and Peregrinations doe the Papists take in Journies , Whippings , and other kinds of Will-worship , yet many amongst us will scarce goe out of their doors to hear the Gospel of Salvation . Blind Idolaters shall rise in Judgment against the men of this Generation , who take more pains in going to Hell , than many doe for Heaven . 6 Great Cities many times are the Seminaries of great Sins . The Idolatry which over-spread all Israel is laid here at Samarias door , which was the chief City of the Land , and the place of the Kings residence , from hence as from a fountain all the streams of Prophanenesse , Superstition , and Idolatry over-spread the Land , here it was practised , maintained , and upheld ; and therefore Princes and Rulers should have a special care to keep the great Cities of the Land pure , that they may be patterns of Piety , and Looking-glasses by which the Country round about them may dresse themselves ; for such as the Mother , such usually are the Daughters . 7 Idolaters shall be utterly ruined . They shall be at last so broken , that they shall never rise more . A good man may fall into afflictions and trouble seven times in a day , yet he riseth again , but the wicked shall fall into mischief irrecoverably , and never rise more , as the Antithesis implies , Prov. 24.16 . Iob fell into deep distresse , yet at last he rose again , and his latter end was better than his beginning , Iob 42.12 . but the wicked are broken as with an Iron Rod , and dasht in peices like a Potters Vessel , which can never be sodred together again , Psal. 2.9 . God strikes them through the gall , so that all the Physitians in the world cannot heal them , Iob 20.25 . AN EXPOSITION , WITH Practical OBSERVATIONS UPON The Ninth Chapter of Amos. VERSE 1. I saw the Lord standing upon the Altar , and hee said Smite the lintel of the door , that the posts may shake : and cut them in the head all of them , and I will slay the last of them with the sword : hee that fleeth of them shall not flee away , and he that escapeth of them , shall not be delivered . IN this last Chapter , which contains the last Vision and Prophecy of the destruction of Iudah and Ierusalem , wee have the summe and substance of the seventh Sermon of the Prophet Amos , which consists of three parts . 1. A Commination . 2. A confirmation of that Commination . 3. A Mitigation or Qualification of this Commination with Evangelical promises of consolation and restauration . So that this Chapter consists both of Law and Gospel , of judgement and mercy ; which is the best mixture that a Prophet of God can use , because all ingenuous natures are wrought upon , either by judgements or mercies , and those that neither of these can work upon , are desperate . 1. Here is a continuation of Gods Commination by way of Type or Vision , wherein we have , 1. The Vision propounded , viz. the smiting of the lintel of the Temple door , that the 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 Israelite● ; 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 final sentence against them , and to execute his righteous judgement on them , so Amos 7.7 . So that here is the Lords posture , He stands . 2. Here is the place where he stands , viz. upon the Altar . Here two great Questions will arise . 1. How could Amos see God , when 't is said , No man hath seen God at any time , and none can see him and live , Exod. 33.20 . Iohn 1.18 . yet Amos is said to see God and live ? Answ. The Answer is easie , There is a twofold seeing of God. 1. As he is in himself in his transcendent glory and essence , and thus no mortal man cloathed with flesh and blood , and clogged with humane infirmities , can see God and live ; it would overwhelm him , and he could not bear it , 1 Tim. 6.16 . 1 Ioh 4.12 . but in the life to come we shall see him clearly as he is , 1 Cor. 13.12 . 1 Iohn 3.2 . 2. There is a seeing of him in this life darkly , in his word and works , and visionarily , by visions , external apparitions , signs and sights ; such as our infirmities will bear ; and thus he appeared to Amos , to Abraham , to Isaiah , chap. 6.1 . Ezek. 1.1 . & 43.3 , 4. Daniel and others . These saw the Lord in Visions , but not in his Essence . A second Quere is , What is meant by the Altar here ? Ans. Here Interpreters are divided . Some conceive that Amos living at Bethel , and being sent to preach principally to the ten Tribes , saw the Lord standing upon some Idolatrous Altar , at Dan or Bethel ( not by way of approbation , but intending its destruction ) as ready to do execution there , throwing down the Altar , and its worshippers . But 't is probable , that the Lord would not so far countenance those Idolatrous places , as to shew any vision , or utter any Oracle there , where the Devil was worshipped , 2 Chron. 11.15 . Others upon better grounds , do interpret it of Gods standing on the Brazen Altar , which was in Solomons Temple in Ierusalem , which being without the Temple in the Inner Court , may intimate Gods beginning to forsake his Temple and people ; and that there was no hope of pardon left , seeing the place of propitiation was by God converted into a sear of Justice , he standing upon the Altar of burnt-offerings , as it were to slay the men of those times , whose provocations he could no longer bear ; and albeit the Prophet was principally sent to Israel , yet he many times takes in Iudah with them ( as I have shewed on Amos 6.1 . ) As both had sinned , so both must suffer , and be laid in the dust ; neither should their Temple in which Iudah so much gloried , any whit avail them in the day of Gods wrath ; much less should those Idol and prophane Temples of Dan and Bethel any whit avail Israel , which God never commanded to be built , but alwaies abhorred as dens of Devils , 2 Chron. 11.15 . 4. Here is the Vision it self , viz. the destruction of Iudah and Israel set forth by the smiting of the Lintel of the door , that the posts might shake ; And he said , Smite the lintel of the door , &c. The question will be , whom doth the Lord here speak to when he sayes , smite ? Answ. 1. Some conceive that he speaks to the Prophet , who was commanded to denounce judgements against them , that all might quake for fear . Others conceive that he means Nebuchadnezzar King of Babylon , who burnt the Temple , and smo●e the Altar . Others apply it to Salmaneser the King of Assyria , who executed Gods wrath upon Israel , carried them into captivity , and destroyed their Idol-Temples . These are but conjectures . Most conceive that it was some Angel which the Lord had appointed as the executioner of this Judgement upon this people ; hence we so often read in Scripture that God made use of Angels for such ends . 5. Here is the work that this Angel must do . Hee must smite the lintel of the door of the Temple ; The gate of the Temple had a threshold and posts , and over the threshold in the frontispeece was elegant work , 1 King. 6.33 , 34 , 35. By the Lintel here is meant the Transome , or Head-peece over the door , Exod. 12.22 . The word also signifies an Apple or Pomegranate , that stood peradventure on the top of the Temple or Porch , as is usual in magnificent structures , where they set knops or balls on the frontispeece , and upper lintels of the doors , adorned with artificial Flowers , Apples , Pomegranates , &c. 6. Here is the manner , how the Angel must smite the lintel , not faintly and feebly , but with vehemency and courage , so that the posts and pillars may shake again . By the lintel is meant the Superiours , and by the posts which supported it , the Inferiours ; all should be smitten , and made to quake again for fear ; for so it follows , Cut them in the head all of them ; where we have the Persons which the Angel must smite , and those are , 1. The Heads of Israel , that is , the Rulers Eccsesiastical and Civil . Cut them in the head , or cut them which are the head of all , viz. the chief and principal men in Church and State , both Princes and Priest. A cut in the body may be cured , but a cut in the head is dangerous and deadly , Psal. 68.20 . The Vulgar Latine mistaking the Original word , render it thus , Smite , for Covetousness , the head of them all . But the word Betsaam , coming from Batsa , properly signifies to wound or cut , and Metaphorically to be covetous . 2. The Peasants and the Poor . I will slay the last of them . By the last or hinmost here is meant the inferiour sort or common people , who are the last and lowest of the people . Before he threatned the Head , and now he comes to the Heel . The Portal with the Pavement , all must be smitten . Cut them down ( saith God to the Angel ) cleave them from top to toe , from head to tail , from first to last , let none escape . Some render it thus , I will slay the residue or posterity ; Indeed the word is homonymous , and admits of divers significacations , sometimes it signifies the last , or that which follows ; and sometimes 't is put for posterity and children ; and though it be true that God did destroy these wicked ones with their posterity ; yet most genuinly the word is rendred by our Translators here , The last of them , as relating to the inferiour sort , and then the sense runs clear , I will slay both high and low , b●ohhead and heel . 3. Here is the means by which God will destroy them , and that is , by the last and sorest of his judgements , 't is by the sword . Israel shall fall by the sword of the Assyrian , and Iudah by the sword of the Babylonian . Quest. But how are all said to be slain , when 't is manifest that many escaped , and went onely into captivity into Assyria and Chaldea ? Answ. The word All , in Scripture is taken two waies 1. Collectively , for all the body of a people . 2. Distributively , for some of all sorts ; some rich , some poor ; some high , and some low ; and so the word is taken here for many , very many both in Samaria and Ierusalem shall dye for it . So that when he saith All , hee speaketh Hyperbolically , and means all comparatively , that is , those that escape shall be but few in comparison of those that dye . So Phil. 2.21 . All men seek their own , that is , the greatest part do so . 2. We must distinguish of slaying . 1. There is an actual slaying and killing out-right , and so all were not slain . 2. There is a slaying in a Civil Sense , when a man goes into captivity , and is banisht from house and harbour , being brought very low by affliction , and this is called slaying in Scripture , Psal. 78 34. and thus all Israel and Iudah were slain ▪ that is , they were carried into captivity , the one by the Assyrian , and the other by the Babylonian . Obj. But what do you tell us of slaying , we will hide our selves , and flee for it ? Answ. The Prophet by a Prolepsis stops this gap , and tells them that the judgement is inevitable , flying will not avail ; for he that flyeth shall not flee away [ but shall be overtaken ] and he that escapeth of them , shall not be d●livered . They may attempt and indeavour an escape , but it shall be in vain , for Gods Justice shall quickly overtake them , and his sentence be executed on them . This doubling of the words is very emphatical , and is more than if he had simply said , They shall finde no hiding-place . It aggravates a mans miserie , to fly , and then be taken , and when he thinks he hath escaped the danger , then to fall into it , or a worse , is very sad ; yet so 't was here , they thought to shift for themselves , as formerly they had done , and to save themselves by flight , but now the day of their calamity was come , and they should not escape ; they were ripe for ruine , and therefore the Lord tells them , that there was now no way nor hope of escaping , but they must into their enemies hands ; and if any should escape one trouble , yet he should fall into another ; though he escape one stroke at one time , yet he shall not be delivered from another stroke at another time , but shall be like one that fleeth from a Lion , and a Bear should meet him , Amos 5.19 . The summe of all is this . In a Vision I Amos saw the Lord ( having left the Temple ) to stand upon the Altar without , and hee commanded his Angel to smite the Lintel , or Head-peece over the door of the Temple , so vehemently that the posts thereof may shake ▪ to signifie that fatal st●oke which I will give the Rulers , both Civil and Ecclesiastical in Israel and Judah : for I have decreed to cleave them down the middle , and to smite them from top to toe , both Lintel and Threshold both Superiours and Inferiou●s , all have sinned , and all shall suffer . Israel shall suddenly fall by the hand of the Assyrian , and Judah not long after shall go captive into Babylon . They are incorrigible , and therefore I am become inexorable , and their judgements are inevitable ; though they fly , yet they shall not escape , no power , nor policy shall be able to deliver them from my revenging hand . OBSERVATIONS . 1. God formerly revealed his mind to his Prophets by Types and Visions . I saw in a Vision ( sayes Amos ) but in the last daies hee hath spoken to us more plainly and fully by his Son , Heb. 1.1 , 2. but of this before , on chap. 8. Ver. 1. Obs. 3. 2. God will depart from those that depart from him . He will forsake those that forsake him , 2 Chron. 15.2 . When Ierusalem forsakes God , then God forsakes Ierusalem , 2 King. 21.13 , 14. These people had forsaken God , and followed Idols , and now God stands upon the Altar ready to depart from them , and leave them in the hands of their enemies . 'T is true , the Lord is loath to leave his people , and therefore he removes gradually , and by degrees from them . When he departed from Ierusalem , he did it not in a moment , but first he warns them by his Prophets , then he removes from the Cherub to the Threshold , Ezek. 9.3 . and 10.5 . Such is Gods goodness and bowels of pity to his people , that he is very unwilling to sell them into his enemies hands , if any means might prevent it , Psal. 81.13 , 14. Isa. 48.18 . Ezek. 18.30 , 31 , 32. Hos. 6.4 . & 11.8 , 9. but when a people are so desperately set , that they will none of God , then he swears their ruine , Psal. 95.11 . This forsaking him is a great evil , and a God-provoking-sin , Ier. 2.12 , 13. Hence old David counselling young Solomon to know and serve the Lord , useth this Motive amongst the rest ; If thou seek him , he will be found of thee , but if thou forsake him , he will cast thee off for ever , 1 Chron. 28.9 . 3. Iudgement usually begins at the house of God. It begins at the Sanctuary , Ezek. 9.6 . 1 Pet. 4.17 . the higher in priviledges , the neerer to judgement , Dan. 9.12 . Amos 3.2 . Mat. 11.23 . The neerer to God , the more do our sins dishonour him , and therefore he begins with such , 2 Sam. 12.7 , 8. though he ends not with them . The famine began at Iacobs house , and then to Egypt . The Israelites went first into captivity , and after the Assyrians were destroyed by the Medes and Persians . So Ier. 15.17 , 18 , 28 , 29. The Lord gives the cup , first to Ierusalem and then to Egypt , Uz , Ekron , Edom , Moab . The Posts and Pillas of the Temple door must first be smitten ; and if this be done to the green tree , what shall be done to the dry ? if this be done to Gods own Temple , what shall become of Idol-Temples ? If the Lord spare not Ierusalem , but shew his impartial justice in punishing them for their sins , what shall be done to Babylon ? 4. Political Rulers are the Heads of a people . Cut them in the Head. They are oft called so in Scripture , Exod. 6.14 . & 18.25 . Numb . 1.16 . & 14.4 . & 17.2 . Iudg. 11.8 . 1 Sam. 15.17 . Look what the Head is to the Body natural , that Rulers are or ought to be to the body Political . As the head is placed highest in the body , and sees , consults and reasons for the preservation of the body , so this word implies both dignity and duty , and should teach those who are set in place of preheminence above others , to consult for the good of their people , that they may live peaceably and piously under them , 1 Tim. 2.2 . Many cry up the dignity of Princes , but they should tell them of their duty also , and some cry them up as Head of the Church , as well as of the State ; Mr. Hart a Popish Priest upbraids us with it , That we take the Supremacy from the Pope , and give it to the Prince , who is less capable of it . But the learned Dr. replies well . The Supremacy ( saith he ) which we take from the Pope , we give it to no mortal creature , Prince or other . But the Pope having seized on part of Christs right , and part of the Princes , &c. we have taken the Princes power from him , and given it to him to whom it was due , according to that of our Saviour , Give to Caesar what is Caesars , and to God what is Gods , &c. The Supremacy therefore which we give our Prince in things Ecclesiastical , is to deal therein as Hezekiah did , and not as Uzziah ; no to preach , administer Sacraments , or practise the Discipline of the Church , but to provide that these things be done as they ought , by them whom God hath called thereto . We give to Caesar no more than is Caesars , Thus he . Hence 't is that our Princes do abstain from the title of being called Heads of the Church , which is proper onely to Christ , and content themselves with the title of Supreme Governours . As for the Pope , he is so far from being Head of the Church , that he is rather the Tail , being indeed not so much as a sound member of it ; but the Head of that Apostasie from the Faith , which was foretold , 2 Thes. 2.3 . 'T would be sad with the Church if it had no better a Head than the Popes have been , some of which have been Sodomites , Magicians , Adulterers , and gave their souls to the Devil to get the Popedome ; what are the Members when the Heads are such ? 5. These Heads of the people when they sin against God , shall be punisht as well as others . Cut them in the Head , or cut them which are the Head of all . God is no respecter of persons , but be they Head or Heel , if they sin against him , they cannot escape . Tophet is prepared of old even for the King. If the proud King of Assyria will oppress and oppose the people of God , He must know that God hath prepared a place of punishment for such cruel Tyrants , Isa. 30.33 . God is terrible to the Kings of the earth , Psal. 76. ult . 6. Universality in sin , brings universality in suffering . When the head and the feet , the highest and the lowest sin together , then slay them all with the sword . But of this before . 7. The Angels of God oft-times are the executioners of his wrath upon wicked men . An Angel here must smite them in the head . The Sodomites that vexed Lot were smitten blind by an Angel , Gen. 19.11 . The first-born of Egypt were s●ain by an Angel , Exod. 12.23 , 29. When Balaam was going to curse Gods people , an Angel meets him and stops him , Numb . 22.22 . If God will send a Pestilence on Israel , he hath an Angel ready to do it , 2 Sam. 24.16 . If he will have the Army of the Assyrians destroyed , an Angel shall do it , Isa. 37.36 . Proud Herod was smitten by an Angel , Act. 12.23 . and at the last day they shall bring the wicked to Christs bar , there to receive their final doom , Mat. 13.41 . Who would not then fear to offend this great and mighty God ; who hath so many glorious Angels ready at the least beck of their Lord , to destroy both us and ours . As the Apostle would have women covered , and modest , because of the Angels so I would have men good and gracious , because of the Angels , ( who are grieved to see the dishonours done to their Lord and Master ) that we may not provoke the Lord to send them against us for our destruction , but rather to be our Guardians to salvation . 8. The judgements that be fall us , come from God. I will slay them , I will bring them down , I will search them out , I will command the Serpent to bite them , vers . 2 , 3 , 4. Whatever be the Instrument , yet God is the prime Agent . Though there may be many executioners , yet there is but one prime mover of them all . 'T is he that kills , and he that makes alive , 1 Sam. 2.6 . 'T is he that gives , and he that takes , Iob 1.21 . and therefore they are called His Judgements , by a special propriety , as coming more immediately from him , Isa. 26.8 , 9. The consideration of this will keep us from murmuring and impatience , as it did Iob , and David , we shall be dumb and silent when we see 't is the Lord that doth it . How great then is their sin , that ascribe their sicknesses , losses , crosses , &c. to second causes , never looking at Gods hand , he is not in any of their thoughts . 9. Wicked men are cowardly , fearful men , Isa. 33.14 . Ier. 4.9 . When troubles come they are all for flying , digging into Hell , climbing the tops of mountains , getting into the depths of the Sea , hiding themselves in chambers , King. 22.25 . When troubles come , their spirit is gone , 't is fallen from their hearts into their heels ; and they are going , yea flying from it , which is the cowards pace . They fly not onely when they are pursued , but when none pursues them , but their own fancy , Prov. 28.1 . they have guilty consciences , which make them fly at the shaking of a leaf , Levit. 26.36 . those who are most fearless in sinning , are most fearful of suffering , Dan. 5. 4 , 5 , 6. whereas the righteous ; like the valiant horse , that is prepared for the battel , rejoyceth and goeth forth to meet the armed man. Iob 39.19 . to 26. he had rather dye than run , if duty bids him stay and stand . When troubles come upon the wicked , their great care is how to be shut of them , and how to get out of them , and out-run them ; not how to have them sanctified , or how to be bettered by them . But the good man desires rather to have the trouble sanctified , than removed ; and if he fly , 't is to God , not from him , he is his Tower and his hiding-place , by Prayer and Faith he gets unto him , yea , into him , and so is safe , Prov. 18.10 . 10. all the shifts and evasions of wicked men , shall not avail them in the day of wrath . Hee that fleeth , shall not flee away , viz. so as to escape by his flight , for he shall be overtaken , Or if he do escape one danger , yet he shall not be delivered , but he shall fall into another , Amos 5.19 . Hee that flees from a Lion , shall fall into the mouth of a Bear , Isa. 30.16 , 17. whilst they flee from the noise of fear , they shall fall into a pit , and when they are in the pit striving to get out , and hoping to finde deliverance , then they fall into a snare , which is a worse evil than the pit ; he that falls into a pit , may make some shift to get out again , but he that is in a snare , is bound fast , he can get no further , Isa. 24.18 . Thus the wicked mans cafe is worse and worse , all his remedies prove remediless , and all his helpers are miserable comforters . God is against them , and therefore salvation is far from them , Psal. 119.155 . and if Ionah will flee from God , he shall fall into the Sea. There is no escaping when God pursues , when he will destroy , none shall be able to deliver , Psal. 21.8 . & 139.7 . to 11. Ier. 4.16 , 17. Amos 2.14 , 15 , 16. Obad. 4. He hath many under officers to arrest us , Ezek. 14.13 . so that there is no escaping his hand , Iob 10.7 . No power nor policy can save us from his wrath , Prov. 21.30 . No place can hide us from his All-seeing-eye , nor secure us from his All-mighty-hand , as appears in the next verses . VERSE 2. Though they dig into Hell , thence shall mine hand take them , though they climbe up to Heaven , thence will I bring them down . THese Apostatizing Israelites being puft up with their Priviledges , conceiting that God loved them , because he had given them some success and victories ; hereupon they grew secure and impenitent , promising themselves impunity in their sins , which makes the Prophet here to thunder out Gods dreadful judgements against them with vehemency and variety of words , and to use very lofty and hyperbolical expressions , the better to awaken them , and drive them out of their vain conceits . In the end of the fore-going verse he had shewed them , that though they fled , yet they should not escape ; and this he proves in the three following verses , by a notable enumeration of five particular places , thereby shewing them that they should not escape , though they hid themselves 1. In Hell. 2. In Heaven . 3. In the tops of inaccessible Mountains . 4. In the bottome of the Sea. 5. In captivity and banishment out of their own Land , yet there the Lord would command the sword , and it should slay them . They should be safe neither at home , nor abroad , neither in their own Country , nor yet in a strange Land : so sad it is for a people to have God for their enemy . 1. The first means whereby they thought to hide themselves from Gods revenging hand , was by digging and taking great pains to hide themselves as low as Hell. We have the same word used , Ionah 1.13 . where the Mariners are said to row hard , to save Ionah , the word is Iachteru , they digged in the Sea by rowing , that is , they used the utmost means to save him . Quest. The Question will be , What is here meant by Hell and Heaven ? Answ. 1. Some take the words literally , thus , If it were possible for these incorrigible sinners to descend into Hell , or ascend up into Heaven , yet Gods hand of Justice should finde them out in the one , and cast them out of the other . 2. Others take the words in an Hyperbolical sense , thus , By Hell , they understand the most abstruse , deep , secret places of the earth . The word Scheol , hath many significations . 1. Sometimes 't is put for the grave , Gen. 37.35 . Psal. 16.10 . 2. Sometimes 't is put for Hell it self , as Iob 11.8 . & 26.6 . 3. Here it signifies the lowest part of the earth , and neerest to the center . q. d. Though these wicked men should dig ditches or pits never so deep in the earth to hide themselves , so that they should get ●lmost as low as Hell , yet this digging and delving should not avail them , nor be able to shelter them from Gods wrath ; for even thence would God take them , and deliver them into their enemies hands to be slain . Hell is naked before him , and destruction hath no covering , Job 26.6 . Prov. 15.11 . Let Adam hide himself amongst the trees , and Ionah lye never so close to the sides of the ship , yet Gods Almighty hand found out both the one and the other . 2. If this will not do , and Hell will afford no help , they 'l climbe to Heaven , and try what that will do , but all in vain ; for thence will God cast them down , that the Assyrian may slay them . The like Hyperbolical speeches of mounting up to Heaven , we read of , Gen. 11.4 . Deut. 1.28 . Iob 20.6 . Ier. 49.16 . & 51.53 . Obad. 4. Some by Heaven understand high and lofty Refuges and Towers , whose tops seemed to touch the Heavens , q. d. Let these wicked men seek for refuge in Heaven or Hell , above or beneath , in Sea or Land , yet they shall not secure them in this day of wrath ; all their hearts , their holes , and hiding-places are naked before the eyes of him with whom they have to do . OBSERVATIONS . 1. When God is against a people , no place can shelter them from his wrath . If men sin against the Lord , let them go whither they will , the punishment of their sin will finde them out , Numb . 32.23 . Though insolent Edom make his nest in the Stars , and think himself out of Gun-shot , and free from danger , yet his sins will bring him down , Obad. 4. God hath a sharp eye , and a strong hand to pull men out of their strong holds , or to destroy them in them . Zimri got into Tirzah a fortified City , and then into the Kings Palace , and there he burnt himself to death , 1 King. 16.8 . Had we all the power and policy of all the Kingdomes of the Earth for us , yet if God be against us , these cannot help us , Amos 2.14 , 15 , 16. Though the wicked mount on high , yet at last hee casts them down to the ground , Psal. 147.6 . 'T is not height nor depth , Sea or Land , Heaven or Hell that can shelter us from Gods fury . If God be against us , all the elements , and all the creatures are against us . As when God is for us , all are for us , Rom. 8.31 . and we need not fear , Psal. 27.1 . & 56.4 . Isa. 43.1 , 2. There is no flying from Gods Arrests , if a man have done wickedly in one place , he may escape the Law by flying to another , he may get out of our bounds , and then he is safe ; but who can get out of Gods bounds ? he hath power to arrest us where ever he findes us , and he can finde us where ever we are . He is higher than Heaven , and deeper than Hell , and therefore David cryes out , Whither shall I go from thy presence ? Surely no whither . Neither men nor Devils are able to go from the common and general presence of God , for he fills Heaven and Earth . Psal. 139.7 . to 13. is a kinde of Comment on this Text , and therefore I shall briefly open it , vers . 7. Whither shall I go from thy Spirit ? what 's that ? why he tells you in the next clause , Whither shall I flee from thy presence ? q. d. Thou art an infinite Spirit , and I can go no where to avoid or escape thee , Vers. 8. If I ascend into Heaven , thou art there ; By Heaven is meant the upper Region of the world , and if I make my bed in Hell , and go down to the lowest parts of the earth , he hold thou art there , q. d. Let mee go whither I will , thy presence will finde mee out . Vers. 9. If I take the wings of the morning , and dwell in the utmost parts of the world , q. d. should I fly never so early or swiftly from East to West , as the light of the morning doth , vers . 10. Even there should thy hand lead mee , and thy right hand should hold mee ; q. d. I should still lye under thy divine disposing and government , and finde thee efficaciously present with mee . Vers. 11. If I say the darkness shall cover mee , viz. so as thou shalt not be able to finde mee out , then is the night light about mee , that is , I shall be as little hid from thine eyes , as if 't were noon day ; why so ? vers . 12. for the darkness hideth not from thee , but the night shineth as the day , darkness and light are both alike to thee , Iob 34.11 , 12. VERSE 3. And though they hide themselves in the top of Carmel , I will search and take them out thence , and though they be hid from my sight in the bottome of the Sea , thence will I command the Serpent , and he shall bite them . THe men of Israel and Iudah being sottish and sensual , and drowned in deep security , resting upon their carnal confidences , and resolving to fly to them instead of God : The holy Ghost ( who knows our indurate frames better than we our selves ) multiplies words , and as Fishers when they would catch Fish , drive them out of their holds ; so the Lord here labours to drive them out of all their strong holds , to himself . Having therefore shewed them that Heaven and Hell could afford them no security , he comes now to stop a third gap , by which they might think to escape , viz. by flying to Rocks , and inaccessible Mountains . But , though they hide themselves in the top of Carmel , I will search and take them out thence , and deliver them into their enemies hands . There were two Carmels . The one was in Iudea , as appears , Iosh. 15.55 . 1 Sam. 25.2 . the other in the Text was an high , pleasant , fruitful Mountain in Canaan , good for Pasturage , and therefore is used in Sripture sometimes Largely , for any fertile place ; so Isa. 29.17 . Ier. 2.7 . Amos 1.2 . I brought you into a plentiful Country , or as it is in the fountain , I brought you into a Land of Carmel . So Cant. 7.5 . 2. 'T is taken strictly , for that famous , fruitful Mountain , which is joyned with Bashan another fruitful hill , Isa. 33.9 . This Carmel had a City on it , or joyning to it , and was situate by the Sea , jer . 46.18 . Here Elijah vanquisht the worshippers of Baal , 1 King. 18.19 . and Elisha dwelt here , 2 King. 4.25 . By Carmel here is meant Synecdochically , very high hills , and inaccessible Rocks and Mountains , for in those times , and in those Countries , when they were in great danger , they were wont to run and hide themselves in Mountains , in Caves , in Rocks , in Pits , and high places , as appears , Iudg. 6.2 . 1 Sam. 13.6 . Isa. 2.10 , 19. Ier. 4.29 . But in vain do men run to these hills and holds for refuge , for if God be not our strong hold , they are but miserable shelters , and we may say of them , as Iob said of his friends , Miserable comforters are yee all . We read of five Kings that hid themselves in a cave , yet were they all taken and hanged , Iosh. 10.16 , 23. Titus and Vespatian besieging Ierusalem , found many of the Jews hid in Vaults and Privy-houses , and other obscure places , where they were slain . Those that sin against the Lord , let them go to the very head and top of Carmel to hide themselves , yet there will the Lord search for them , and bring them forth to Judgement . Mountains are Gods servants as well as other creatures , yea they melt like wax at his presence , so that although wicked men should beg of them to fall upon them , and hide them , they cannot , they dare not do it , Rev. 6.15 , 16 , 17. 'T is true , David oft made use of Mountains and Caves , but he never trusted in them , but made the Lord his Rock and Refuge , Psal. 18.2 . and the best of Saints have hid themselves as occassion required . But for impenitent sinners to think to hide themselves from Gods hand and eye , is gross Atheism and madness . Obj. But if we cannot hide our selves in Mountains , wee will try what the deeps will do . Ans. You may do so , but it shall be in vain , for though they hide themselves from my sight , in the bottome of the Sea , that is , though they think they have hid themselves from my sight , so that I cannot see nor finde them ; for no man can actually hide himself from God , who is omnipresent , but only opiniatively , and in his own conceit . 'T is an Hyperbole , q. d. if it were possible for these wicked men to go to the very bottome and Pavement of the Sea to hide themselves from mine eye and Ire ; yet there mine eye would see them , and my hand should reach them , for I have Serpents and Serjeants even there ready to arrest them , and fulfil my commands . Thence will I command the Serpent and he shall bite them . By Serpent here is not meant a Land Serpent , but a Sea-Serpent , as the Crocodile , or the Leviathan , that is , the Whale , or some such great Sea-monster , for so we finde the Whale in Job 26.13 . called the crooked or piercing-Serpent . God hath many Serpents at command . He hath Serpents Natural , to bite and devour us , and Serpents Metaphorical , as the Devil and his Agents , he hath the Assyrian and Babylonian here to devoure Israel and Iudah . q. d. Which way soever these wicked men go , death and destruction shall finde them out , all shall make against them both by Sea and Land , and the Assyrian my Rod and Executioner shall finde and ferret them out in all places where ever they be . OBSERVATIONS . 1. God hath variety of Servants and Serjeants to arrest his enemies where ever they be . All the Elements , and all the Creatures are enemies to those that are enemies to God. He hath Armies at Sea and Land against them . He hath not onely Serpents Metaphorical , the Devil and his Instrument , Rev. 12.9 . but also natural Serpents , and Sea-monsters innumerable , ready to execute his commands on his enemies . God is the best friend , and the saddest foe . If he be against us , he is an Omnipresent enemy , and can pursue us by Sea and Land ; for he is every where by his Essence , Presence and Power . He is God above all , through all , and in us all , Iob 11.8 , 9. Ephes. 4.6 . He is over all by his Power , in all the Saints by his Spirit , and through all the world by his providence . He is an Omnipresent Essence and Being , Prov. 15.3 . There is no hiding our selves in secret from him , Ier. 23.23 , 24. He is in Heaven by his glory and Majesty ; in Hell by his justice , wrath and power ; in Sea and Land by his providence , Act. 17.27 . Take heed then of displeasing him , other enemies you may flye from , but there is no flying from his presence . Walk therefore sincerely as in his eye , as Enoch , Noah , and Abraham did . Seneca counselled his scholars to do all , tanquam spectet Cato , as if some severe Cato did alwaies behold them . But we should rather do all , tanquam spectet Deus , remembring his All-seeing eye is still upon us . This is an excellent preservative against sin . This kept Ioseph chaste , Gen. 39.9 . and Iob and David , pure , Iob 31.4 . Psal. 119.136 . I have kept all thy precepts , why so ? because all my waies are before thee , Heb. 4.13 . 'T is meer Atheism , and the want of consideration of that All-seeing eye of God , which is the root of all the villany that is acted in the world , Psal. 94.5 , 6 , 8. Ezek. 9.9 . As Nimrod was said to be a mighty hunter before the Lord ; so many may be said , to be mighty drunkards , mighty swearers , lyars , cheaters , dissemblers , &c. before the Lord. But let it alwaies be our care to lead a life worthy of such a presence , passing the time of our sojourning in Gods fear . This may be 1. A spur to duty , 2. A motive to Sincerity , 3. A corrosive to sin , 4. A cordial in afflictions . Remember in all thy distresses , hee is an Omnipresent friend . He was with Joseph in the prison , with Jeremy in the dungeon , with Jonah in the Whales belly , with Daniel in the Lions den , with Israel in Egypt , Exod. 3.9 . and with Paul before Nero , 2 Tim. 4.17 . He knows our Tentations , our adversaries , our abilities , and will not suffer us to be tempted above our strength , Rev. 2.3 . VERSE 4. And though they go into captivity before their enemies , thence will I command the sword , and it shall slay them , and I will set mine eye upon them for evil , and not for good . WEE are now come to the fifth and last Evasion , whereby these incorrigible sinners thought to escape Gods hands , and that was by yeelding themselves up into their enemies hands upon quarter for their lives , and so to escape the edge of the sword . To this the Lord answers by way of concession , though they should go into cap●ivity before their enemies , or before the faces of their enem●es ( as 't is in the Original ) whose custome it was to drive their enemies like beasts before them , young and old , naked and barefoot , Isa ▪ 20.4 . Lam. 1.5 . yet thence will I command and commission the sword of their enemies to slay them . 2. Here is an Aggravation of all this misery , viz. that it should fall upon them in wrath . God promised to send Iudah into the Land of Chaldea for good , Ier. 24.5 , 6. but Israel being more grosly wicked , the Lord threatens here , To watch over them for evil , and not for good . The expression is emphatical , the denial of the contrary makes the speech more weighty , so Jer. 21.10 . & 39.16 . & 44.27 . q. d. I will bring upon them all manner of evil , but no good . I will afflict them every where , but I will defend them no where , but will utterly consume them . This was true of Israel , who went into captivity , and never returned again ; though many of Judah did return again , as we read in the book of Ezra . As Gods eye was formerly upon them for good , and hee had made them the head of the Nations , so now his eye should be upon them for evil , and he would make them the Taile and contemptible amongst all . He would now deal with them as he threatned to do with disobedient ones , Deut. 28.44 , 63. Before he had been their Guardian , and their Keeper , Psal. 121.3 , 4. He that keeps Israel neither slumbers nor sleeps ; but now he will be their Judge and Executioner . Though formerly he seriously and intensively set himself to do them good , yet now with as much seriousness and resolvedness he will set his eyes upon them , or against them for evil . By the Eye of God is meant the Providence of God , by an Anthropopathy frequent in Scripture , Iob 34.21 . Prov. 15.3 . Psal. 33.18 & 34.15 . 1 Pet. 3.12 . which as it watcheth over the good in mercy , so it watcheth over the wicked in judgement , vers . 8. I will set mine eye upon them for evil ; that is , for punishment , and for destruction , and not for good ; that is , not to do them any good at all , nor to bless them . OBSERVATIONS . 1 Submission to men is but vain , unless we submit unto God. To yeeld our selves captives to men , and make peace with them , and yet to rebel against God , is to fee the Serjeant , and to lye open to the fury of the Creditor . Wicked men begin at the wrong end , they should first begin with God , and humble themselves before him , and make peace with him and then all would be at peace with them , Iob 5.23 . Hos. 2.18 . When once our wayes please God , he makes our enemies to be at peace with us , Prov. 16.7 . He can over-rule their hearts , so that although they hate us , yet they shall not hurt us ; yea with Esau , they shall kiss us , instead of killing us , Gen. 33.4 . 2 The sword hath its command and commission from God , Jer. 47.6 . Ezek. 14.17 . I will command the sword , and it shall slay them . War is one of Gods sore Judgements , it is the Arrow which he shoots at a rebellious people . But of this at large before on Amos 4.10 . 3. The Providence of God watcheth over the wicked for their hurt . As the eyes of his Providence run to and fro through the whole world for the good of his people ( 2 Chron. 16.9 . Psal. 33.18 . and 34.15 . 1 Pet. 3.12 . ) so where ever the wicked go , his eye and his hand follow them for evil , Ier. 44. 16 , 17.18 , 22. and 24.9 . As all works together for good to good men , so all works for evil to evil men . The Lord doth even study their ruine , and purposely watch ( as 't were ) all opportunities to do them a mischief . As men do obstinately set their faces against Gods Commandements in a way of rebellion ; so he will set his face against them for evil in a way of destruction , Ier. 44.11 . Hence we read so oft of Gods setting his face against wicked men , Lev. 20.3 . and 26.17 . Ezek. 14.8 . I will set my face against them , that is , I am highly offended with them , and I will make it my work to execute my vengeance on them . VER . 5. And the Lord God of Hosts is he that toucheth the Land and it shall melt , and all that dwell therein shall mourn , and it shall rise up wholly like a flood , and shall be drowned as by the flood of Egypt . WE have done with the Commination , we are now come to the second general part of the Chapter , and that is the confirmation of the Commination , which is drawn from the Omnipotent Majesty and Power of God , who is Lord Paramount of all the world , the glorious Creator and Governour of all . All depend upon him , and observe his beck , what he sayes it is done ( ejus dicere est facere ) and what he threatens is as easily and speedily effected . The better therefore to awaken these drousie sinners , and make them fear , the Prophet here sets forth the Majesty and Power of God ▪ that they might see there was no contending with him , and that he was able , and would certainly bring to pass what ever he had threatned against them . To this end we often finde Moses and the Prophets setting forth the Majesty of God by his Titles & Works , as that he is the Mighty God , the Lord of Hosts , the King of Kings , &c. Sinners are hardly drawn to consider the Glory and Majesty of that God with whom they have to do , and therefore the Prophet so oft toucheth on this string , Amos 3.6.8 . and 4. ult . and 5.8 , 9. In this Verse , and the next , we have an elegant description of Gods Power and Glory ( 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 a●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 me●● 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 ●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 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-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 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 N●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 this before , Amos 4. ult . Obs. 7. VERSE 7. Are ye not as children of the Ethiopian to me , O ye children of Israel , saith the Lord ? Have not I brought up Israel out of the land of Egypt , and the Philistines from Caphtor , and the Syrians from Kir ? THe Prophet goes on to confirm the certainty of Israels destruction from the sinfulness of their condition ; to this end , first , He labours to convince them of their Ingrat●tude and Apostasie ; whereas the Lord had brought them in great mercy out of the land of Egypt where they lay buried ( as it were ) in a grave of misery , and made them his Israel , and peculiar people ; yet they di●● ingeniously behaved themselves more like Ethiopians and Heathens , than his beloved Israel , and therefore as they had been like them in ●inning , so now they should be like them in suffering . In this Verse the Prophet by a Prolepsis prevents two Objections . 1 Whereas they boasted that they were Gods people in Covenant , and descended of holy Progenitors , and therefore God would not destroy them . A. To this the Prophet answers , that in their wayes and walking they were more like to prophane , Heathenish , Idolatrous Ethiopians , who were strangers from the Covenant of Grace , and aliens from the Commonwealth of Israel , than Israelites , or the seed of Abraham since they did not the works of Abraham , but of Infidels ; and therefore since they had made themselves thus vile by their sins , God regarded them no more than the most contemptible Nations in the world , and was resolved to deal with them accordingly . The Ethiopians were a vile , accursed Nation , the symbole of servitude , Gen. 9.25 . Cursed be Cham , a servant of servants , i. e. a most vile slave let him be . Now from this Cham came Canaan and his brother Chus , who was the father of the Ethiopians ; hence they are called Chusiim ( as in the Text ) from Cham and Chus , Gen. 10.6 . The Interrogation is a strong Affirmation , Are ye not as the children of the Ethiopian to me ? q. d. Ye are so , there is an emphasis in that word mihi , to me , q. d. though ye excell other Nations in many priviledges , and are honoured by men , yet when you come before me , what can you bring that is not mine ? all your feathers and favours are but borrowed , and when I have taken mine own from you , wherein are you better to me than Ethiopians , or the most vile and contemptible Nation in the world ? In respect of Creation , and by nature we are all alike , both Saints and Scythians , Israelites , and Ethiopians , we all come out of the same corrupt mass , it is onely free-grace which makes the difference ; and therefore the more God had done for Israel , the more humble and obedient they should have been . But since they forgat the God of their mercies , despised the counsel of his Prophets , and hardened themselves in their sins , the Lord tells them in plain termes , that now he esteemed them no more than the most base and barbarous Nations in the world ; and this the Lord doth to abase them , and make them know themselves who were stuft with such high conceits of themselves , and their priviledges , though they walked clean contrary to them ; in which respect they were inferiour to Heathens , who never sinned against such light and love as they had done . Obj. 2. A second Evasion was this , The Lord hath chosen us for his own peculiar people , above all the Nations of the world , and hath delivered us from Egypt , and brought us into Canaan , and therefore ( though we do go on in our sin , yet ) we shall prosper , and no Iudgement shall come upon us , as this precise Prophet Amos threatneth . Ans. 1. It doth not follow , that because you have been delivered out of Egypt , that therefore you shall go unpunisht for your sin ; but the contrary , since you have received such great blessings , therefore you must yeeld answerable obedience , remembring that they which have much , of them shall be much required ; and if they offend , they shall be sooner , and more severely punished , Amos 3.2 . Dan. 9.12 . 2. The Prophet tells them , that they had no reason to be puft up with this deliverance , for the Lord had granted the like external deliverances ( though not alike in all circumstances to that of Egypt ) to Heathenish and Idolatrous people , whom they lookt upon as Dogs and Swine . The Prophet instanceth in two Examples . The first is that of the Philistims , whom the Lord brought from their slavery in Caphtor , Jer. 47.4 . The Philistims and Caphtorims are put amongst the posterity of Mizraim , the Son of Cham , Gen. 10.6 , 14. 1 Chron. 1.11 , 12. they expelled the Avims which dwelt in Hazerim , which belonged to the Philistines , and possessed their Country , Deut. 2.23 . The second instance is that of the Syrians , whom the Lord brought from Kir , where they served other Nations . These are called Aramites , from Aram the Son of Shem , from whom they descended , Gen. 10.22 . these were grosse Idolaters , and worshipped many Gods , Iudg. 10 6. and especially that noted Idol Rimmon . 2 King. 5.18 . There was a double Kir , 1. There was Kir , a City of special note in the Land of Moab , Isa. 15.1 . 2. Kir another City situate in Media , of which we read , 2 King. 16.9 . Isa. 22.6 . Amos 1.5 . This was under the dominion of the Assyrians , and this is the Kir in the Text. Some make this Kir to be Cyrene , but there is no ground for that , for Cyrene was situate in Lybia , but Kir in Media under the Assyrians , which is far distant from Lybia . This deliverance of the Syrians from Kir , is mentioned only in this place ; this they had from the Histories of those times which were then well known ; as they had many other things not mentioned in the Scripture , as I have shewed elsewhere . Some give the sense thus , As the Philistines were ungrateful to God , who brought them out of Caphtor , and the Syrians , when he brought them out of Kir ; so Israel hath been ungrateful to God , who brought them out of the Land of Egypt . But the genuine sense and summe of all is this . There is no reason , O ye children of Israel , why I should respect you more than the very Ethiopians ( that accursed and contemptible posterity of Cham ) yea why should I make any difference between you and the uncircumcised Philistines , or Idolatrous Syrians , whom you have equalized , yea exceeded in sin ? If you say that I brought you out of Egypt , did not I also bring the Philistines and Syrians out of Caphtor and Kir ? you have therefore no cause to be puft up with these common favours . It is true , I have out of mine own free love to you , exalted you above the Nations , but since by your sins you have abused my favours , and abased your selves , I do now no more value you than so many Blackmores and Heathens . OBSERVATIONS . 1. To be born of pious Progenitors cannot preserve an impious people from ruine . It will not avail men to say with those Jews , Wee have Abraham to our Father , unless we do the works of Abraham , Iohn 8.39 . Rom. 9.7 , 8. Let our Ancestors be never so gracious , unless we follow their gratious example , and walk in their steps , we are no better in Gods esteem , than Ethiopians and out-casts , yea the piety of predecessors is so far from justifying any in their sins , that it aggravates them , in that they had such good patterns set before them , and yet they would not follow them . A Noble Pedigree is little worth , where the line of well-doing continues not ; and 't is much more glory to begin the honour of ones house , than either to end it , or not encrease it . What did it profit Ch●m that he was the Son of Noah ? or hurt Abraham , that his Father Terah worshipped Gods of Clay ? or hurt Timothy , ●hat he was born a Gentile : Honesty ( how mean soever the birth be ) knows no disgrace . The Prince of Satyrists ( though a Heathen ) yet hath spent a whole Satyr to very good purpose , against those that boast of their Noble Pedigree , when themselves have nothing that is truly Noble in them . 2. Priviledges abused increase wrath , Mat. 11.20 , 21 , 22 , 23. Rom. 2.9 . 1 Cor. 10.2 , 3 , 4 , 5. Heb. 2.1 , 2 , 3. When men ungratefully abuse their mercies , and the God of their mercies , 't is just with God to strip them of those mercies . But of this at large elsewhere . 3. Sin debaseth a people , and makes glorious Nations like to unglorious and contemptible Heathens . Whilst Israel walked up to his priviledges , he was exalted , but when he offended in Baal , and fell to Idolatry , he died and lost his reputation with God and Man , both at home and abroad , Hos. 13.1 . Ezek. 16.3 . 4. The changes in Nations , aud translating of Kingdomes from one to another , are not casual , but providential . There is the finger of God in them all . 'T is he that destroyed the Canaanites , and brought in Israel . 'T is he that cast out Israel , and brought in the Assyrian ; he rooted up Iudah , and brought in the Chaldean ; and rooted up the Chaldeans by the Medes and Persians , and brought the Philistines and Syrians out of Caphtor and Kir . He puts down one , and sets-up another in the Throne , and none may say unto him , What dost thou ? Deut. 2.21 . & 4.21 . 5. External favours and deliverances are no Arguments of Gods internal love and favour to a people . Uncircumcised Philistines , and Idolatrous Syrians may be delivered from a Caphtor and a Kir ; and yet these preservations may be to them but reservations to greater wrath . Pharaoh was delivered from many plagues , yet his heart being hardened , at last hee perisht in the Sea. All things come alike to all , and there is no judging of Gods favour by these external things , Eccles. 9.1 , 2. The Sun of prosperity shines as well on the barren Wildernesse , as upon the fruitful Pastures . VERSE 8. Behold the eyes of the Lord God are upon the sinful Kingdome , and I will destroy it from off the face of the Earth ; saving that I will not utterly destroy the house of Iacob , saith the Lord. THe Prophet goes on in the confirmation of what he had denounced against Israel , by an Argument drawn from the Justice of God , who is of purer eyes than to behold iniquity with the least approbation , and who will not acquit persons or Kingdomes that persevere in their wickednesse . Behold the eyes of the Lord are upon the sinful Kingdome to punish and destroy it . In the words wee have 1. A note of Attention , Behold . 2. The matter to be attended , and that is , 1. A judgement threatned , God will destroy Israel from the Superficies , on face of the earth ; that is , he will extinguish their memorial from amongst men , and root them out of the world , so that they shall never have more the face of a Nation upon Earth . The like expression we have , Exod. 32.12 . Deut. 6.15 . Warnings could not mend them , now Judgements shall rid the world of them . 2. Here is the reason why the Lord will thus destroy them , and that is , because they are a sinful Kingdome , or ( as the words are in the fountain ) they are a sinning Kingdome , a Kingdome even composed of sin , and drowned in iniquity . A Kingdome that sinned not through weakness , but wilfulness , whose sins were not infirmities , but enormities . They fell not by the violence of temptation , but 't was their trade to be sinning , they were wholly given up to it , both Superiours and Inferiours had for many years been a race of Idolaters , persisting obstinately in their wicked waies ; no wooing nor warning , no mercy nor menaces could work upon them , they were incorrigible and incurable , and therefore the Lord now resolves to ease himself of them . Quest. But who is meant here by the sinful Kingdome ? A. Some conceive that by Kingdome here is meant any sinful Kingdome indefinitely , but I conceive that Amos being sent more especially to prophesie against the Idolatry of the Kingdome of Israel , doth directly and primarily speak against the Idolatry of the Kingdome of Israel , for Idolatry is called The sin , by way of eminency ( as I have shewed before on Amos 8. ult . ) now Israel persevering as in other sins , so especially in this great sin of Idolatry , is here called ( Mamlachah Hachattaah , Hoc regnum peccans ) this sinful Kingdome ; the article Ha is emphatical , and the Text saith not , Mine eyes are upon a sinful Kingdome indefinitly , but upon This sinful Kingdome , viz. of Israel ; and then secondarily it includes the Kingdome of Iudah , which had deeply corrupted it self , and not long after they also were carried Captives to Babylon . 3 Here is the certainty of the judgement , The Eyes of the Lord are intent upon them for this purpose ( see Vers. 4. before ) he hath set his face in anger against them to destroy them . 4 Here is a mitigation or qualification of the Threatning , Yet he will not utterly destroy the house of Iacob , but in the midst of judgement he will remember mercy ; and having purged out the dross , and destroyed the prophane body of the people , and rebellious rout , he will preserve the penitent as a remnant for himself , according to his promise made of old to Abraham , Isaac and Iacob , Lev. 26.40 , 41 , 42. Though the Lord beat Heathenish Nations to dust , and stock up the wicked root and branch ; and though Israel deserved a total destruction , yet for his own Name sake , he will not deal so with his Church and chosen , he never utterly destroyes them , but leaves some remnant to praise him , and to shine like lights in the midst of a perverse people ; and if he do bring them into Captivity , yet a remnant both of Israel and Iudah shall return again , according to that precious promise , Ier. 30.3.10 . ●o the dayes come that I will bring again the Captivity of my people Israel and Judah , saith the Lord , and will cause them to return to the land that I gave to their fathers , and they shall possess it . This was fulfilled when a remnant of Israel returned out of Assyria , and joyning themselves to Iudah , came again into the holy Land after the seventy years Captivity . It was usual with the Prophets to mollifie their Threatnings with the intermixture of some Promises , the better to incourage them to return , by giving them some glimpse of acceptance , and hope of mercy : for the Prophet having before uttered hard things against this people , he comes now in the close of all to end his Prophesie with promises of comfort to a remnant whom God would hide in the midst of their Captivity , till better times should come under the Gospel . Some construe the words Ironically , and make them a confirmation of the punishment , q. d. I have punished Nations that never had the teaching which you have had , and do you think to go scot-free ? But this sense seems to be racked . It is better therefore to take the words as they simply import a promise of mitigation , moderation and favour to a remnant , because of the Covenant , and because of the Elect amongst them , and their Seed , who were to be the Seminary of the Church . This is most agreeable to the contexture , and suits best with the next Verse , where the Prophet promiseth , that albeit God be resolved to sift the house of Israel , yet the least grain should not fall to the ground ; and therefore the Geneva translation renders it well , Nevertheless I will not utterly destroy the house of Iacob . Destroying , I will not destroy it , that is , I will not totally destroy the family and stock of Israel , but will preserve a remnant for my self , though they be captives in Assyria and Chaldea , yet as I have brought them in , so I will bring some of them out again , that they may praise me . 5 Here is the confirmation both of the Commination , and the Consolation . Dixit Dominus , the Lord who cannot lye , hath said it , who both can , and will perform what ever he hath spoken . OBSERVATIONS . 1 The eyes of the Lord are upon sinful Kingdomes to destroy them . The Kingdomes that will not submit to Christ , and serve him ( be they never so many or mighty ) must perish , Isa. 60.12 . As his eye is upon the righteous to preserve them , so his eye is upon the wicked to destroy them ( as I have shewed before on vers . 4. ) As he looks upon the righteous not with a bare look of intuition , but with a look of approbation in order to their assistance to do them good , and to exert his strength for them , so he looks upon the wicked with an eye of indignation for evil , and not for good , 1 Pet. 3.12 . When men are given up to sin , and are become hardened and habituated in iniquity ( as these were ) then judgement is near , Ier. 13.23 , 24. especially when Kingdomes are defiled with Idolatry , that wickedness with a witness , that sin with an accent , which truly and properly denominates a Kingdome to be , The sinful Kingdome . Where ever this sin goes before , destruction is at the heels of it . It is a soul-damning , and a land-destroying sin , Iudg. 5.8 . Psal. 78.58 . to 63. Ier. 22.7 , 8 , 9. one such a sinner in grain , destroyes much good , Eccles. 9.17 . The Idolater is a grand Traitor to the state he lives in . He helps to bring Sword , Plague , Famine , and all curses upon a Land , Ezek. 14.7 , 8 , 21. Gods eye is upon such to cut them off from the face of the earth . 2 Gods Ministers must wisely intermix Iudgement and Mercy . They must like the good Samaritan , have Wine and Oyl , Wine to search and cleanse mens wounds ; and Oyl to supple and heal them . The sharpness of the Law must be allayed with the sweetness of the Gospel , Luke 10.34 . Amos had often threatned , now he comforts . Obstinate sinners must be certified , and pulled with violence out of Satans jaws ; others that are humbled must be handled gently , Iude 23. We must frame our reproofs according to the necessities of our Auditors : All sores are not cured with one salve ; that may be poyson to one , which is medicinal to another . The soul must be throughly purged from sin , before it can be cured , or expect any health . It is in this case as it is in sores , if any corruption be left unexpelled , the wound will wrankle , and may become mortal : For sin is like Bishops-weed , if you leave but little spangs unweeded , they will run over your garden , and suffer nothing that is good to grow near it . Ministers then had need to have the Tongue of the Learned , to know how to speak a word in season ; for if we preach al mercy , we shall teach men to presume ; if all Judgement , to despond and despair . We must therefore wisely sing both of Mercy and Judgement ; hence the Prophets did usually give some glimpses of comfort , and grounds of hope to Gods people in their distresse . They had some peradventure you may be hid and heard , Joel 2.14 . Ionah 3.9 . Zeph. 2.3 . Take away hope , and you take away endeavours ; impossibility of obtaining breaks the heart ; and therefore 't is that the Lord usually gives people some crumbs of comfort in their deepest distresse , that so they might be incouraged to come in unto him . 3. In the midst of Iudgement God usually spares a remnant , Isa. 1.9 . & 37.32 . Ier. 5.18 . Rom. 9.27 . & 11.5 . Though God make a full and final end of other Nations , yet he makes not a full end with his people , but corrects them in measure , and in mercy , Ier. 46. ult . Though he punish some , yet he destroys not all , but moderates publick calamities , for the Elects sake , Mat. 24.22 . In the Babylonish captivity the Lord preserved Ieremy , Daniel , and others . When all the Old World was drowned , yet a little remnant was spared , viz. Noah , and his family . God is ever mindful of his Covenant to his people , and in the midst of all confusions he is a Tower to his . As I have shewed elsewhere . VER . 9. For loe I will command , and I will sift the house of Israel among all Nations , like as Corn is sifted in a sieve ; yet shall not the least grain fall upon the Earth . THe Prophet having mentioned a mitigation of the punishmen in the cloze of the precedent verse , he comes in this verse to confirm and illustrate this mitigation and moderation , by a Metaphor or Allusion taken from Husbandmen , who sift and winnow away the Chaff , but carefully preserve the Wheat . For loe I will command the Ass●rians and Babylonians , and they shall seize on Israel and Iudah , and shall sift them ; and if I command , who shall hinder it ? how Israel was sifted , we have seen , how Iudah was sifted up and down , you may see , Lam. 1.3 . & 5.5 , 6. And I will sift them as corn is sifted in a sieve ; which similitude implies three things . 1. That the men of Israel and Iudah should be tossed and scattered among all Nations , as Corn is tossed to and fro in a sieve . 2. As the Corn and Wheat is preserved in the sieve , when the Chaff flies away , and falls to the ground ; so in the midst of all these tossings and troubles , God would preserve his people that they should not perish eternally , though they might perish temporally , as Iosiah did , and the righteous do , Isa. 57.1 . Daniel and other good men went here into captivity , as well as others , onely they had Gods eye upon them for good , which the others wanted . The word Corn or Wheat is not in the Original , but is necessarily understood , and therefore all translations render it , like as Corn or Wheat is sifted in a sieve . 3. This tossing to and fro in the sieve , separates the Wheat from the Chaff . The Chaff falls thorow and is blown away , but the Wheat and little stones which are weighty abide in the sieve , and fall not to the ground . So these trials should blow wicked men out of their habitations , and out of the world to their own places . The corrupt body of the Jewish Nation should be scattered up and down , yet a remnant should be saved , The least grain of Gods corn shall not fall to the ground . Some render it the least stone shall not fall to the ground , and so give an Allegorical sense , thus , Gods Elect which are like stones for solidity and stability , and are called lively stones for their zeal and activity , 1 Pet. 2.5 . shall not perish , but abide for ever . But our Translation is most genuine and agreeable to the sifting of corn in a sieve , and though the word Iseror have divers significations , sometimes it is rendred a bundle , Gen. 42.35 . or a bag , Prov. 7.20 . and by a Metonymy that which is bound in the bag , or bound in Bundles as corn is used to be ; so it signifies a grain or little stone , as in the Text. q. d. Though the wicked shall perish from the Earth , yet not anything of any weight or worth , not one grain or corn which is solid and heavy like a stone , shall fall , nothing but the light , paltry chaff shall be blown away . I will so order all your dispersions by my providence , that none of mine Elect shall perish eternally , nor yet the remainder of the faithful be utterly extinguished . Though the Corn may be beaten in the same floor with the chaff , yet it shall not perish with the chaff . OBSERVATIONS . 1. The Church of God in this life is subject to many siftings . They must be sifted by Assyrians , sifted by Babylonians , ●ifted by false Brethren , sifted in Body , in Soul , in Name , Estate , every way . God hath many sieves and serses to sift us withall , that so we may become pure mancher for our Lord and Masters use . God hath many purgatory fires to bring his people thorow . 1. The fire of his Word , Ier. 5.14 . & 23.29 . 2. The fire of afflictions and persecutions , Zach. 13. ult . 1 Pet. 4.12 . and thus every man must be tried by fire , 1 Cor. 3.13 . 3. If none of these fires will mend men , then comes the fire of the last Judgement , and consumes them , Isa. 30.33 . All that look for salvation , must look for sifting ; thorow many tribulations , we must come into Gods Kingdome , Act. 14.22 . The better any man is , the more trials he must look for . The more grace , the more sifting ; as we see in Abraham , Isaac , Iob , David , Paul , Peter , Luke , 22.32 . The Devil shoots his Arrows at the whitest marks . This spiritual Pyrate sets upon the laden Merchant . The Devil knows that the fall of one of these will more advantage his Kingdome , than the fall of a thousand others ; and therefore he saies to his Agents , as the King of Syria said to his Captains , Fight neither with small nor great , but against these spiritual Kings . Men of eminent gifts and graces , especially when called to eminent places , as Magistrates , Ministers , Governours , &c. must look for eminent trials . These batter Satans Kingdome , and break his head ; and therefore let them be sure he will bruise their heels . 2. As we must look for all manner of siftings , so from all manner of parties . From God , Satan , and the World. 1. God will try us before he will trust us ; so he dealt by Abraham , Gen. 22.1 . & Job 6.4 . & 16.9 . and the Israelites , Deut. 8.2 . Christ tried the Ruler , Luke 18.22 . and the woman of Canaan . God tempts us to try us , but Satan to destroy us . God betters us by tentations , he never draws us into sin by them , as Satan doth . 2. The Devil will sift you . He that tempted thy Saviour , will not spare thee . He that was so bold with the head , will not spare the heel . This is the Devils great battery , by which he labours to destroy Gods graces in us ; though the Lord so orders it , that they improve them , Iob 23.10 . Sometimes he keeps us from temptations , but he is alwaies with us in them , Rev. 3.10 . Yea when Satan is most busie in tempting , then is Christ most busie in praying for us , Luk. 22.32 . Now Satan sets upon men many waies ; sometimes by evil suggestions , perswasions , instigations , 1 Chron. 21.1 . 1 Thes. 3.5 . by blowing up the fire of corruption which lyes in our bosomes . The Devil is a great studier of men , he is a great Naturalist , he hath been trying conclusions on men almost six thousand years . He suits his Temptations according to mens tempers : if he have an Esau to deal with , he hath a mess of pottage for him ; if a covetous Achan , he hath a wedge of gold for him , &c. The Devil cannot force the will , he may perswade , but he cannot compel . There is a threefold liberty of the will , 1 From sin ; 2 From misery ; 3 From Necessity . The two first we have lost , but from necessity and coaction the will is free ; so free , that if it could be constrained , it were no will : and therefore in conversion the Lord doth not force the will , but sweetly inclines it . We should therefore blame our selves for our folly , Iames 1.14 . So did David , Psal. 51.4 . and when by Satans instigation he had numbred the people , yet he layes not the fault upon Satan , but upon himself , I have done exceeding foolishly . Pray with that good man , Lord deliver me from that evil man my self . 3 ▪ The World abounds with Temptations , we go upon snares , in our beds , at our boards , at all times , in all places , among all persons temptations are laid for us , in publick and private , above us , beneath us , round about wee are beset : Prosperity and pleasures on the one hand destroy thousands , and persecution and losses on the other hand . Had we not need then to be sober and watch ? 1 Pet. 5.8 . and to watch and pray , Matth. 26.41 . shunning all occasions of sin : Not parling with temptations , diligent in our places , not trusting to our own strength . Sit down and cast what it will co●t us if we be Christs Disciples . These things should not discourage , but quicken us to duty . We say of some weeds they are ill things , but they are signes of rich ground . So these siftings and tentations are irksome , but wholesome ; the Torch burns the brighter for beating . The Vine is the better for bleeding ; The Orchard for pruning ; The Garden for weeding , and the Soul for sifting . It is a good sign of some great good doing , when we have many adversaries , and much opposition , 1 Cor. 16.9 . Standing pools gather mud . There are many dregs in those Moabs that are at ease , and are not emptied from vessel to vessel , Ier. 48.11 . I never knew any man kept long from corruption and putrefaction that was not ( especially at his first setting out ) salted and seasoned with many temptations and afflictions . Be not therefore offended at them ; such Humiliations are the way to Exaltation , and such trials ( if we sincerely , patiently and perseveringly improve them ) our great glory . Iob was more famous for his sufferings , than Alexander or Caesar were for their Victories . His tentations brought more honour to him than all his riches . If Iob had been onely the richest man in the East , in all probability we had never heard of him , but that which honoured him so much as to have a whole book written in his praise , was his Tentations and Victories , his Conflicts and his Conquests . These are via ad Regnum , the very path way to piety and glory , 2 Cor. 4.17 . 1 Pet. 1.7 . Did the stone but know when it is hewn and squared that it is to fit it for a Kings house and service ; or did the timber but know when its knots are hewn off , and it seasoned with wind and weather , that it might become a Throne for some high and mighty Prince , would it not rejoyce and glory ? And shall not we rejoyce in those Tentations and Afflictions which fit us for the service of the King of Kings ? [ See more about Tentation in that excellent Treatise of Mr. Bridge upon Temptations , and upon Luke 22.32 . Dr. Holdsworth on Iames 1.12 . Mr. Bolton Comfort of affl●cted Conscience , p. 564.591 . B. Halls Balm of Gilead , p. 101. D. Taylor on Contentment . Dyke on Matth. 4.1 . &c. Sibelius Tom. 1. p. 1. and p. 139. Weemse 1 Vol. 1 Part. p. 297. &c. Mr. Capel on Tentat . per totum . Mr. Meads Ser. on Eph. 5.15 . Ward on Matth. 4.1 , &c. ] 2 The captivity and banishment of a people comes from God. As all other evils of punishment , so this amongst the rest comes from him . It is he that commands Assyrians and Babylonians to lead us into Captivity . Israel and Iudah had been long in Captivity to sin and Satan , and therefore the Lord sent them seven times into Captivity . This may befall Gods dear Elijahs and Daniels , and such of whom the world is not worthy , these may be driven from all , and be forced to wander in Desarts and Mountains , in Dens and Caves of the earth , Heb. 11.37 , 38. This must make us dumb and silent , since it is the Lord ( who is a God of judgement , and knows what is better for us than we do for our selves , Isa. 30.18 . ) that doth it . Wicked men cannot lead us into Captivity till God give the word of Command , I will command the house of Israel to be sifted amongst all Nations . This was in part fulfilled then ; but since their crucifying of Christ , and rejecting the Lord of glory , all the twelve Tribes have been tossed and scattered over all the world , being hated and contemned of all Nations . 3. The godly are Gods grain . They are called his Wheat , Matth. 3.12.13.30 . The wicked are Chaff , Cockle , Wilde-oats , Dross , Psal. 119.119 . Dregs , Scum , Filth , vain , light persons , that have no weight , nor worth , no savouriness , nor solidity in them , and therefore they are called Chaff , Psal. 1.4 . which is blown away with every wind as good for nothing . But the godly are Gods Wheat , which is a substantial , precious grain , bringing great gain to the owner , strengthning and delighting the hearts of those that feed on it . Though it hang down the head , and make no great shew outwardly , yet within it is full of fine meal and flower , Psal. 81. ult . So the godly , though they make no great shew outwardly , yet they are all glorious within , their beauty is an internal beauty , which cannot be seen with bodily eyes , Psal. 45.13 . and though they be contemned by the prophane world , yet are their persons , Prayers , and performances very precious in Gods eyes . 2 Wheat is solid , weighty , stable , and abides in the floor , it is not tossed up and down with every wind as the Chaff is ; so the godly are rooted , grounded , and stablisht in the faith , Col. 2.7 . they are not tossed to and fro with every wind of doctrine , as those Paleares homines of our times are , but they are an everlasting foundation , like stones that abide in the building , and cannot be removed by any storms . 3 VVheat must be thresht , winnowed , and ground to meal , that it may be fit for food . The godly are Gods Wheat in this sense also , they must be thresht , sifted , and fanned with many tentations and afflictions , yea they must be ground even to dust by the teeth of the wild beasts of the world , that they may become pure Manchet ( as the Martyr said ) for their Masters service . 4 VVheat when it is ripe is cut down , and laid up safe in the barn and garner . The chaff and refuse wee cast out of doors , but our choyce grain we house ; so when Gods people are fit for Heaven , God sends his Angels to gather his Wheat into his garner , into heaven and happiness , Mat. 13.30 . 4 Not one grain of Gods pure precious corn shall perish . Chaff and Darnel ; Tares and Hypocrites shall fall and perish , but not one corn of right grain shall perish eternally ; though they may goe into captivity , and be afflicted outwardly as well as others , as Ieremy , Ezekiel , Daniel , Ezra , Nehemiah , Mordecai , Hester , Zerubbabel , &c. and others went all into captivity : but the Lord was with them there , so that they kept their garments pure , and did shine like lights in the midst of an Idolatrous and perverse generation . They dye in peace , though ( Iosiah-like ) they fall in battel , the Lord is a sanctuary to them in their captivity , Ezek. 11.16 , 17. and makes them to be pitied of those that lead them captive , Psa. 106.46 . and gives them favour as he did Ioseph in the Prison , Gen. 39.21 . and Ieremy in Babylon , Jer. 39.11 , 12. so that sifted and tempted they may and must be , but totally and finally destroyed they can never be ; for they have Gods Almighty power to keep them , Ioh. 10.28 . they have Christ to pray for them , his Spirit to seal them , the seed of God abiding in them , so that nothing can separate them from Christ , as I have proved at large elsewhere . VERSE 10. All the sinners of my people shall dye by the sword , which say , the evil shall not overtake nor prevent us . THe Prophet having comforted Gods people against final perishing , returns again to his Comminations against the obstinate , lest they should presume and appropriate those Promises to themselves which belonged not to them ; where we have , 1 A Judgement threatned , viz. The Sword. They shall dye by the sword ; that is , some of them shall be actually slaine , the rest shall goe into captivity and banishment , which is a civil death , or which is worse , they shall dye Gladio Spirituali , ( saith Mercer ) by the sword of the Spirit , being blinded and rejected of God , so that they cannot repent . But this ( though it be a truth ) yet not from this text . 2 Here are the Persons upon whom this Judgement shall fall , and those are Sinners , all the sinners that are impenitent , Idolatrous , presumptuous sinners , especially Idolaters , those sinners with a witness , and such was the body and bulk of this people ; All those be they high or low , superiours or inferiours , first or last they shall fall by the sword ; since they will not beleeve Gods Word , they shall feel his Rod. Obj. But we are the Lords People by external profession , by Covenant , and by visible Adoption . A. Be it so , yet all the sinners of my people by profession , since they contemn the counsel of my Prophets , and persist in their loose conversation , shall perish in their sin . 3 Here is a further Character of them , or another brand set upon them , whereby they may be known , and that is , their security , and incredulity , in sleighting and contemning both God and his threatnings . They say , the evil shall not overtake nor prevent us . See how diametrically opposite they are to God. The Lord sayes , the evil of punishment shall come upon them . They say , the contrary ; This evil and calamity shall not come upon us , at least It shall not overtake us ( or ant●cipate ) and prevent us ; that is , either it shall not come , or it shall not come in our dayes , but when we are dead and gone ; or if it doe come yet it shall not come upon us , it shall not come neer us to surprize us . They thought themselves priviledged from such perils , and that they should never seize on them . But what saith the Lord to all this ? why he cannot bear with such high and horrid contempt of him and his Word , and therefore he tells them plainly , that all those incorrigible and incurable Sinners should fall by the sword , since they say , This evil shall not overtake us , therefore it shall overtake them , and destroy them . OBSERVATIONS . 1 Carnal security ends in misery . When once men begin to put the evil day farre from them , and sing a Requiem to their Souls , then comes sudden and swift destruction , Isa. 28.15 , 17 , 18. Ier. 2.35 . & 5.11 , 12 , 13. there we have their security ; and Vers. 14 , 15 , 16 , 17. the punishment follows . So Mat. 24.48 , 49. see their security ; and vers . 50 , 51. the punishment follows . When people are secure and incredulous , and will not hear , they shall be made to feel the truth of the Threatnings ; as Lots Sons-in-law that would not beleeve , were burnt to ashes , Gen. 19.14 . yet the world abounds with such ; tell the Idolater , the Oppressor , the Fornicator , &c. of Judgements ready to seize upon them , and they are ready to mock , and say , Let the day of the Lord come that we may see it . Isa. 5.19 . Ier. 17.15 . so they shall to their sorrow , Deut. 29.19 , 20. Amos 5.18 . 2 No priviledge can preserve an impenitent , Idolatrous people from ruine . No , though they be my people , yet if my people will not walk in my wayes , but will rebel against me , even the sinners of my people shall dye by the sword . But of this oft before . VERSE 11. In that day I will raise up the Tabernacle of David that is fallen , and close up the breaches thereof , and I will raise up his ruines , and I will build it as in the dayes of old . WEE are now come to the Third and last general part of this Chapter , and that is consolatory , containing many precious Promises concerning the Kingdom of Christ , and the restauration and inlargement of the Church in the dayes of the Messiah . The Prophet before had been Minatory , terrifying them with many dreadful comminations of desolation and utter ruine , for their Apostasie and rebellion ; but now ( that his Sun might not set in a Cloud ) hee concludes all with most sweet Evangelical consolations , for the refreshing of the remnant of the Elect under those sad Calamities which for many years they lay under . To this end he assures them , that though all at present were in confusion , and the house of David lay in the dust ; yet the Lord who usually brings l●ght out of darkness , and comfort out of discomfort , would in the conclusion restore the Kingdom unto Israel , and make up all their losses in a better kind with spiritual blessings . And this was the frequent practice of the Prophets , to intermixe comforts with their Threatnings ; the very first Judgment that was pronounced against fallen man , was allayed with a Promise presently annexed . 1 They used to awaken and humble their Hearers with terrours and threatnings , and then to raise them up again with consolations , especially with the promises of the Messiah , who was the salvation and consolation of Israel , yea the joy and desire of all Nations , Hag. 2.8 . in whom all the Promises were ratified and confirmed . 2 Cor. 1.20 . Both Israel and Iudah were falling into a very forlorn , scattered , sad condition ; the Prophet therefore to keep the godly amongst them from sinking into utter despair , comforts them with this , that in the midst of judgement God would remember mercy , being ever mindful of his Covenant , and though he punisht them for their transgressions , yet in due time he would send the Messiah with healing under his wings mongst them . Some goe about to confine this glorious Prophesie to Hezekiahs time , when Senacherib and his Host was slain . Others refer it to the times when Iudah returned out of their Babylonish Captivity , in the reign of Cyrus King of Persia , when they repaired the ruines of Ierusalem . But the text is clear against this , for those were but poor , sleight , slender restaurations comparatively with this . For 1. but a remnant came out of the Babylonish Captivity , and those poor and low , and farre fewer of Israel returned out of Assyria . But the restauration here spoken of is most ample and glorious , as appears by those high and Hyperbolical expressions of possessing all Nations , and the Mountains dropping wine , and the Hills running with Milk and Honey , and all Israel returning out of Captivity . It is therefore confest by all ( even by some of the Iewes themselves ) that these Promises have relation to Christ , and should be fulfilled in Gospel-times , according to that Apostolical allegation , and interpretation of this very Text by Saint Iames in the Synod at Ierusalem , Acts 15.16 , 17. After this I will return , and build again the Tabernacle of David which is fallen down ; that is , the Church of God , in which Christ the Son of David should dwell and reign , it should be repaired and restored by the Messias , and I will build again the ruines thereof , viz. by planting in it the beleeving Iewes , and bringing in the Gentiles as living stones , in the stead of the unbeleeving Jewes , That the residue of men may seek the Lord ; that is not only the Iewes , but all other Nations . The Apostle Iames following the Septuagint speaketh the same sense , though not the very same words . The Prophet saith the Gentiles shall be called , and he instanceth in the residue of Edom ; but Iames here speaks more generally , and saith , all the Gentiles ( which includes Edom ) shall seek after the Lord. In these five last Verses of this Chapter , we have a notable Prophesie of glorious things to come , and a cluster of precious Promises , no lesse than five . 1 Here is a Promise of the restauration of Davids Kingdome . 2 Of the calling of the Gentiles . 3 Of the abundance of Spiritual gifts which should be in Christs Kingdom , typisied by the abundance of Corn and Wine . 4 Of the gathering of the Captives from banishment , into the Kingdom of Christ. 5 Of protection from their enemies , and perpetual habitation in their own Land. VERSE 11. In that day will I raise up the Tabernacle of David that is fallen , &c. THis general Promise is pregnant , and contains many particular branches within it . 1 The Lord promiseth , that he will build up the Tabernacle of David which is fallen . 2 He will close up the breaches thereof . 3 He will raise up his ruines . 4 He will build it as in the dayes of old . 5 Here is the Time when all these glorious things shall bee accomplished , and that is , In illo die , In that day , viz. in that glorious day of the Gospel , when Christ the Son of righteousness should come into the world . In that day of Salvation , in that day of Light and Grace , when the substance should come , and the shadowes be gone , in those glorious Gospel-times should this glorious restauration and reparation of the house of David come by Christ ; Or , in that day ( say some ) of Israels deep distresse and sad Captivity , will I arise , and raise them out of the dust . That Christ should come in the flesh , the Prophets had assured them , but of the punctual day , and year when he should come , they were uncertain ; and therefore the Prophets made diligent search as farre as they might with sobriety into this Mystery , 1 Pet. 1.11 . this made them speak so modestly and generally , In that day , or in that time ( for it is an usual Hebraism to put a day indefinitly for time , as Hos. 2.21 . Ioel 3.1 . ) which was fore-told by the Prophets , Gen. 49.10 . Isa. 11.1 . Dan. 9.24 . and appointed by God when the fulnesse of time should come , Gal. 4.4 . then would the Lord raise up the Tabernacle of David which was fallen , q. d. In the dayes of the Messiah I will restore the Kingdom of David , and make that which was before a temporal and mutable Kingdome , to become a Spiritual and eternal Kingdom ; and let this Rule be remembred once for all , That these promises of temporal blessings must be understood Spiritually ; they must not be taken literally for the setting up of any earthly , external , pompous Kingdome in the Posterity of David , such a one as the Iewes look for , Acts 1.6 . and the Millenarians fancy to themselves , who take this Text in the Letter for building of fine Houses , and plenty of Corn and Wine , and delighting themselves with the Quintessence of the Creature ; whereas it is usual with the Prophets in the Old Testament , to shadow forth Spiritual blessings by Temporal things ; and this the Lord did the better to work upon the Iewes , who were a carnal , rude , rugged people , and not so easily wrought upon by Spiritual blessings , as by Temporal and visible ones ; so that as the Legal threatnings were usually of Temporal Judgements ( though they comprehended Spiritual ones also ) Deut. 28.16 , 17 , 18 , &c. so the Promises under the Law were usually of Temporal blessings , though they included Spiritual ones also . But the Gospel proclaims Spiritual mercies , which are more noble and divine for though peace and plenty are the Concomitants of the Gospel , yet these are poor uncertaine things , compared with Covenant-Mercies , which are called sure Mercies , Isa. 55.3 . Besides , Christs Kingdome is not of this world , his Kingdome is not meat and drink , Rom. 14.17 . but it is a Spiritual kingdome , and so must be taken here . This Kingdome Christ will restore when he shall gather his Church out of Iewes and Gentiles , in which Church there shall bee greater glory , than ever David or Solomon had , though in respect of outward splendor it be lesse , yet in respect of inward glory , it shall excel , Hag. 2.9 . Let us take the Text in the Letter , and see what absurdities will follow . 1 If you take this building of the Tabernacle of David , for a restoring of the Kingdome of Israel to its former pomp and power , and for the subduing of Edom , and other Nations by the Sword , and that they should never be rooted out of their owne Land , &c. See how all these things are contradicted . For , 1 When they returned out of Babylonish Captivity they had indeed a Kingdome , but it was a poor , torn , contemptible one . 2 They were so farre from reigning over Edom , and the other Nations , that they were Tributary a long time to the Medes and Persians , to the Aegyptians and Syrians , and at last were brought under the Roman yoke , Herod the Asclonite tyrannizing over them , even when Christ was born , and at last for rejecting Christ , and Crucifying the Lord of Glory , their City and Temple was destroyed , and themselves despersed like Vagabonds over the whole World , and so have continued this sixteen hundred years ; so that literally this Text was never yet fulfilled , nor ever will be , whatever vaine men may fancy . But let us take the words in a Spiritual sense , in reference to Christ , who hath indeed repaired the ruines of the House of David , by sending his Apostles to preach the Gospel thorow the world , and to gather Iewes and Gentiles into the unity of his Church , and so erecting to himself an everlasting Kingdome , according to that of the Angel Gabriel , Luke 1.32 , 33. He shall be great , and he shall be called the Son of the most high , and he shall sit upon the throne of his father David , and he shall reign over the house of Jacob for ever . These words are an excellent Comment upon the text , The Lord shall give him the throne of his father David ; that is , Christ shall have a Spiritual Kingdome over his Church , whereof Davids worldly Kingdome was a Type ; and he shall be a Spiritual King over the spiritual house of Iacob for ever . Thus you see it is a Spiritual raising up of the decayed Tabernacle of Iacob , and not any Temporal one that is here spoken of ; and this Spiritual sense St. Iames confirms in the fore-mentioned place , Acts 15.7 , 13. to 17. where he proves the conversion of the Gentiles by the preaching of the Gospel from this very text in Amos ; and this will better appear when we come to ver . 12. Now whether shall we beleeve Saint Iames , who saith that this text in Amos relates to Christ , and to the conversion and vocation of the Gentiles , unto the faith of Christ ; or else the Iewes and Millenarians , who dream ( as Dr. Homes doth ) of a Saviour that shall reign in a Corporal , visible manner here on earth , in external glory and felicity with the Saints a thousand years . I will raise up the Tabernacle of David which is fallen . By the Tabernacle of David is meant the House or Kingdom of David , which was a Type of the Church , which is Christs spiritual kingdom . It is here called a Tent , or Tabernacle , because of that mean and low condition which Davids family was now in ; it was not now a Palace , but a poor flitting Tent , or Tabernacle , and that a fallen one too , full of ruptures and ruines ; which intimates the sad desolation which had been made in Davids family . His Kingdom which was sometimes potent and flourishing , now was become like a poor ruinous Cottage , for all was out of order both in Church and State when Christ came . 1 The ten Tribes fell off from the house of David to Ieroboam , and from the true Worship of God to worship Calves . 2 The Syrians and the Philistines made inrodes upon them . 3 The Assyrians made havock of Israel , and carried the ten Tribes into Captivity ; and the Babylonians fell upon Iudah , and carried them Captive into Babylon , and the Romans fell upon them again after they came out of Babylon , and scattered them over the whole world ; Israel never returned againe out of the Assyrian Captivity , only some few gleanings joyned themselves to Iudah when they returned out of Babylon and came to Ierusalem ; and though Iudah did return after and seventy years were expired , yet Tyrants did so tear and shatter them ( as appears by the Books of the Maccabees ) that there was no splendor , no glory , nor scarce the face of a Kingdom amongst them , Amos 5.2 . at last came Herod the Tyrant , who rooted up Davids stock , and settled the Crown upon his owne head . Besides , when Christ came , he found the Church pestered with false Prophets , swarming with Scribes and Pharisees , and such as taught for Doctrines the Precepts of men . Thus what with the cruelty of Tyrants on the one hand , and the corruptions of false teachers on the other hand ; the Tabernacle of David was sadly fallen . And thus the house of David say in its ruines ( being shrunk from David the King , to Ioseph the Carpenter ) till Christ the Son of David came who repaired the breaches , and fulfilled the Prophesies . Then in that day , and at that time when all seemed to be gone , and all Human help failed , the Lord who loves to be seen in the Mount , sent the Messiah to raise up this Tabernacle of David which was fallen , and make it more illustrious than ever ; yet not in Temporals , but which is more glorious and divine , in Spirituals ; inlarging the Churches dominion over all Nations , Matth. 28.19 . and changing that earthly Kingdom of David , into a Spiritual and everlasting Kingdom , according to that promise ; 2 Sam. 7.16 . Q. But why is this restauration of all by Christ called , the raising up of the Tabernacle of David ? A. For two reasons ; 1. Because the Kingdom of David was Typical , as David himself was a Type of Christ , so his Temporal Kingdom typified and prefigured Christs Spiritual Kingdom . 2. Christ was the Son of David according to the flesh , now the Kingdom was promised to David and his Seed for ever , Psal. 72.17 . hence Christ is so oft called , David , Ier. 30.9 . Ezek. 34.23 . & 37.14 . Hos. 3.5 . And I will close up the Breaches thereof . I will make up the gaps of the Tabernacle of David , or hedge and wall up the breaches of it , by causing the Gospel to be preached over all the World , which will quickly close up all the ruptures , and make up all the ruines which Sin and Satan hath made ; and chase away all those Traditions of men which false Prophets had brought into the Church of God. This began to bee accomplisht when Christ began to preach , and his Apostles after him , as when Paul and Barnabas preaching to the Gentiles converted them , Acts 15.7 , &c. and it is daily accomplishing by the inlargement of the Church , but a more full accomplishment hereof will be when the Iewes and Gentiles shall be called , and united together under Christ their Head. And I will raise up his ruines . All its Batteries and Breakin gs , all its Rubbish and Ruines shall be repaired by Christ still . Wee see ( as hath been shewed before ) how low the house of David was sunk ; it was like a poor Tent or Cottage , ruinous and full of breaches , and to a carnal eye irrecoverable and past hope . And I will build it as in the dayes of old . When it was in its most flourishing and prosperous condition , in those purer times of David , and the beginning of Solomons reign , when they were free from Superstition and Idolatry , serving the Lord in simplicity and singleness of heart . The summe of all is this ; In that day of Jacobs deep distress , I will raise up my Evangelical Church , which is the Tabernacle of the true and glorious Son of David , the Messias of the World , even upon the ruines of the Iewish Church , which I will repair , and so make up the Spiritual breaches thereof , as that both Jewes and Gentiles shall make up one Church , which shall be made as Spiritually compleat as ever the Temple was materially of old . OBSERVATIONS . 1 Modesty and Sobriety becomes us , especially when we treat of divine Mysteries . We must not be wise above that which is written , nor curiously pry into the secrets of the Almighty ; and therefore great is the folly of many in our times , that take upon them to tell the day , the year , and almost the hour ( so divinely inspired are they , at least in their owne conceits ) when Babylon shall fall , and the Iewes be called . One sayes , Antichrist shall fall One thousand six hundred thirty nine , another One thousand six hundred forty three , another One thousand six hundred and fifty , another One thousand six hundred fifty five , so Clavis Apocalyptica , many One thousand six hundred sixty six ; only Sir Henry Vane wiser than all the rest ( at least opinionatively ) tells us flatly , that the walls of this Iericho shall fall flat before Jesus the true Ioshua , four hundred and forty years hence , viz. In the year Two thousand , then comes the seventh part of time which shall be the true Sabbath . Wisely done Sir Henry , to set so long a time that you may be dead and rotten before it come , when others that have set shorter times have lived to be laught at to their faces ; the folly of these men hath been made known to all . It were well if men would learn of the Prophet here to keep to generals . In that day , and at that time , and not point at particulars to their owne shame . Secret things belong to the Lord , there is enough revealed to exercise our parts and studies , though we should live Methusalems dayes . 2 That the Church of God in this life may be brought to a very low condition . It may seem like a poor little Tent , or tattered Cottage , full of breaches and ruines , Isa. 1.8 . so that it is scarcely visible , and yet be a true Church , 1 King. 19 , 20. as the Moon is the Moon and in Heaven still , though it lye hid for a time under the Clouds from our sight . 3 After deep humiliation comes great consolation . Never any so deeply humbled as Christ , and never any more highly exalted , Phil. 2.6 . to 12. after this people had for many years been sifted , and tossed , and captivated , and the family of David brought to the dust , and no Human help appearing , but they lay like dry bones scatt●red up and down , yet now doth the Lord appear , and raise up the Tabernacle of David that was fallen , by sending the Messiah that little Branch , or Sprig , out of the stock or contemptible stump of Iesse , that was hewn down and cut off , Isa. 11.1 . when mans help fails , then God appears ; our extremity is his opportunity , Cum duplicantur lateres , venit Moses . In the Mount will the Lord be seen . Christ came not here till all seemed to bee lost and laid on heaps , he still reserves his holy hand for a dead lift , and delights to help those that are forsaken of their hopes , Deut. 32.36 . Psal. 10.14 . & 22.11 . when this goodly Family was sunk so low as from David the King , to Ioseph the Carpenter , so that there was neither King nor Prince left , then Christ appears and raiseth it up ; when the Scepter was departed from Iudah , then Shilo comes , Gen. 49.10 . when all was here in confusion both in Church and State , then comes the Messiah , that Horn of Salvation , and the glory of his people Israel . 4 The Churches comforts are hid in Christ. It is he that makes up our breaches , raiseth us out of our ruines , and restores comfort to Sion , and to her Mourners . All our comforts , and all our fresh Springs are in him ; our Election , Vocation , Justification , Sanctification , Salvation , come all from this Fountain , Ephes. 1.3 . to 15. He is Bread to strengthen us , Wine to comfort us , Water to wash us ; a King to defend us , a Prophet to teach us , a Priest to intercede for us . In a word , he is All in All unto us , as I have shewed elsewhere . 5 The Old Testament is the Word of God , and abides in New Testament times . Iames the Apostle when he would prove the calling of the Gentiles he goes to the Old Testament , the written Word of God , and from thence proves it ; now had it not been Authentical , the Apostles allegation had been invalid . But of this at large elsewhere . 6 Gospel priviledges are glorious priviledges . The Church was glorious of old in Davids time , when men went by troops to the House of God , and fled as the Clouds , and flockt as the Doves unto their windows . But the Spiritual glory of the Church in the dayes of the Gospel is farre more glorious than in the dayes of Israel of old . They had but the shadow , we have the substance ; they saw Christ but darkly in Types and Figures , but we see him with open face . Hence the glory of the latter Temple is said to be greater than the glory of the former , Hag. 2.9 . But how can that be , since the glory of the first Temple was farre more excellent for building than the latter ? insomuch that the ancient now wept to see how farre short it came of the former . I , but the glory of this latter House ( though inferiour for structure ) yet shall be greater than the glory of the former , because Christ the Messiah should personally appear there ; and from thence should the Gospel of peace goe forth into all the world , which should work a true and blessed tranquillity in the hearts of all beleevers . Hence Iohn the Baptist is preferred before the Old Testament Prophets , both in dignity and doctrine ; and New Testament Ministers ( who publish the whole Gospel ) are preferred before him , Mat. 11.11 . Let us then bless the Lord for Gospel-priviledges , keeping them in purity and simplicity , for though in Old Testament-times God allowed them Musick in publick Services , with Altars , Holy Vestments , &c. yet Christ their substance being come , these shadowes are gone , and now Christ will demand , Who required these things at your hands ? In vain is all such Will-worship , the Worship that Christ calls for now , is a worship in spirit and in truth . VER . 12. That they may possess the remnant of Edom , and of all the Heathen , which are called by my name , saith the Lord that doth this . THe Prophet goes on to comfort the remnant of the faithful in Israel and Iudah in their low condition , with the promises of better times under the Messiah ; then should Davids Spiritual Kingdom be more glorious than ever , and the bounds of it more ample than in the dayes of old ; for when the Messiah shall come , the Gentiles shall be called , and the very Edomites ( which were deadly enemies to Gods wayes and people , Amos 1.9 , 11. Obad. 10 , 11 , 12. ) shall submit their necks to Christs yoke , and be brought into the communion of Christs Church , by the operation of the Spirit in the preaching of the Gospel ; yea and all the elect Heathen shall come in with them , according to that Promise , Psal. 2.8 . Isa. 19. ult . Formerly the Church was shut up within narrow bounds , and confined to the Iewes only , but now it shall spread it self over all Nations . The Prophet begins and names Edom first , because they were near Neighbours , and though Brethren to the Iewes , yet were they bitter enemies to them , rejoycing in their calamity , and laughing at their downfall , Lam. 4.21 . Obad. 22. Yet now these should be converted , and of foes become friends , and at unity with Gods people . These Lions should be turned into Lambs , and these Wolves into Sheep , and some remnants out of all Nations ( though never so rude and barbarous ) should bee brought unto Christs Sheep-fold . God had plagued Edom very sore , Numb . 24.18 . Isa. 63.1 . especially by the hands of Nebuchadnezzar , yet now he promiseth that a remnant of them shall be joyned with the Iewes in one Church whereof Christ is the Head , Obad. 18 , 19. and therefore the Apostle Iames tells the Iewes , that they ought not to wonder that the Gentiles had received the Holy Ghost as well as they , since it was fore-told by the Prophets , and amongst the rest by our Prophet here , Acts 15.15 , 16 , 17. 2 Here is a further description of these Gospel-Converts , they are such as upon whom my name is called ; that is , they are such as are called by my name , who are indeed my people . The like expression we have , Gen. 48.16 . The Lord blesse the Lads , and let my name be called on them ; that is , let them be accounted my Progeny ( saith Iacob ) and be called my children . The like parallel expression we have , Isa. 4.1 . & 63 , ult . Let us be called by thy name ; that is , let us be 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 inchoativ● 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 ●he ●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 that to come , and temporal blessings doe oft attend the Gospel , and God hath promised , that if we first seek his Kingdom , all other things shall be cast upon us , Matth. 6.33 . we may take the words in the largest sense , as a promise both of Temporal and Spiritual blessings , which should be poured out upon the Church in Gospel-times . 1 Spiritual blessings are promised absolutely and primarily , they being necessary per se ; but Temporal blessings are promised as accessories only conditionally , with exception of the Crosse , and so farre as they shall be good for us . Things necessary we are sure of , and if more may doe us good wee shall not want it . Though both are promised here , yet Spiritual blessings are specially intended , as will appear by these reasons . 1 If we look into those Primitive times , when these Spiritual gifts here promised were poured out abundantly , the Church was low in Temporals , though rich in Spirituals , they were Persecuted and Plundered of all , Heb. 10.34 . besides , the Gospel calls for Self-denial , and a contempt of all these low injoyments . 2 In Old Testament times the Church was in its Childhood , and therefore Moses and the Prophets by such expressions did condescend to the capacity of the rude , and infirme Jewish people , which were as Children under the rudiments of the Law , and spake to them as we use to doe to our little children in their owne Language , when we make promises to them . Hence we read so frequently in the Old Testament of heavenly things shadowed forth unto us by Feasts , and other Temporal blessings , Isa. 25.6 . and Earthly peace typifying Spiritual peace , and plenty of Corn and Wine , plenty of Grace , as here in the text . By all those Temporal things the Lord would raise up our hearts to the contemplation of heavenly and eternal things . In the words we have , 1. A Blessing promised , and that is , a glorious affluence and abundance of all things , set forth in Hyperbolical terms , and very lofty expressions . As , 1 The Plow-man shall overtake the Reaper . 2 The Treader of Grapes him that soweth the feed . 3 The Mountains should drop Wine . 4 If this be not enough , all the Hills shall melt , and dissolve into Milk , Honey , Oyl . All figurative promises of Spiritual Graces and Blessings in Gospel-times . 2 Here is the Time when all this shall be effected , and that is in Gospel-times , set forth in those general terms , The dayes shall come , viz. when the Tabernacle of David shall be built , and the Kingdom of Christ be raised up . 3 Here is the confirmation of all this , Dixit Dominus , The Lord hath said it . 4 Here is an Ecee , to quicken our attention to these glorious Promises , Behold the dayes come saith the Lord. So much for the Analysis , now for the explication of the terms . The Plow-man shall overtake the Reaper , q. d. The Harvest shall be so great and plentiful , that before you can house it , the Plow-man will be at your heels to prepare the ground for another crop . Such plenty there should be , that they should scarce have time enough to gather it in , for before the Harvest was in , it should be time to Plow , and the Vintage should reach unto the seed time . And the treader of Grapes him that soweth the seed : Or draweth forth the seed , viz. out of his Sack to sow , q. d. The Vintage shall be so plentiful that it shall last even till seed time ; so that when you should be sowing , you shall be gathering of grapes ; yea such plenty shall there be of all things , that when one kind of fruit is ripe , another shall follow , every one in his due course and order . A Parallel place we have , Levit. 26.5 . to which the Prophet seems to allude , where we have the same Blessings promised almost in expresse terms , Your threshing shall reach unto the vintage , and the vintage shall reach unto the sowing time , q. d. you shall have such plentiful Harvests , that before you can have threshed out your Corn , the Vintage shall come ; and such rich Vintages , that before they be ended , it shall bee time to sow your seed ; so that you shall have one blessing in the neck of another , you shall alwayes be getting and gathering of fruit , there shall be no time wherein the earth shall not be yeelding you somewhat , either for necessity or delight . And the Mountains shall d●op sweet wine , or Must , which is newly trodden , and is called sweet , because new Wine is so . Mountains usually are hard , rockey , wild , barren places , but now they shall be so cultivated , and made so fruitful , that they shall even run wine . The Prophet seems to allude to Iudea , which had Mountains beset with Vineyards , q. d. The Vines in the Mountains shall abound with Grapes . The like expression we have almost in terminis , Joel 3.18 . and it shall come to passe in that day , that the Mountains shall drop down new Wine , and the Hills shall flow with milk q. d. In Gospel-times God shall give plenty of Spiritual nourishment unto his Church , so as every part thereof shall abound with the means of Salvation ; for as in the text , so here , by figurative expressions is shadowed forth the blessed estate of the Church under the Kingdom of Christ ; and it is usual in the Old Testament to set forth heavenly things by earthly Similitudes , as in the Book of the Canticles . And all the Hills shall melt ; that is , they shall seeme to doe so , by reason of the abundant increase of Milk , Oyl , Honey , &c. as if they flowed with them . The Hills shall flow with Milk ( saith Ioel ) that is , they shall so abound with Cattle , Bees , Vines , and Olives , that Milk , Honey , Wine , and Oyl , shall as it were flow from the Hills , and though they be high and hard , yet now they shall all dissolve into moysture , and be made fit for culture . Some Allegorize thus ; By Mountains they understand the Apostles and Apostolical men , whose Evangelical Doctrine was as Wine to comfort disconsolate souls . These plowed and sowed the world with the seed of heavenly Doctrin ; and by Hills are meant the ordinary Preachers , who had Milk for Babes . Or , the Mountains are great men , and the Hills the inferiour sort ; all these both high and low should in Gospel-times be inricht with gifts and graces . The multitudes of Converts should be so great , that they should keep the Lords Spiritual Husband-men in continual imployment , so that they should alwaies be Plowing , Sowing , Reaping , &c. alwayes Praying , Preaching , Planting , &c. The summe of all is this , That in Gospel-times there should be such abundance of blessings , that one should overtake another in a perpetual succession ; as it is in a rich and fruitful soyl , where the Harvest is no sooner in , but the Plough is put into the ground for another crop ; and the Vintage is no sooner done , but the seed is sowen for a new Harvest . Thus it shall be with the Church , where one blessing endeth , another shall begin , and even the driest and barrenest hearts shall yeeld excellent fruits of grace in great abundance . OBSERVATIONS . 1 Gospel-times are blessed times . It is the truly Golden Age , when all runs Milk , and Wine , and Honey , and all this without price and without money , Isa. 55.1 , 2. Of Christs fulness we all receive grace for grace , John 1.16 . The weak are now made strong , the barren fruitful , the Hills are levelled , the Vallies enricht , the Evangelical Plough makes all mellow and fruitful , and fit for Christ. We should therefore blesse the Lord , who hath-cast our Lots in this pleasant time of Spiritual riches , peace , joy , and abundant consolation . Happy we , if in this our day we know the things that concern our everlasting peace , before they be hid from our eyes . How great then is the folly of those that separate themselves , and forsake those fountains and mountains of Wine and living water , and goe to stinking Ponds and broken Cisterns of mens inventions , that can yeeld them no comfort or refreshing in troublous times . 2 Piety brings plenty . When men first seek Gods Kingdom ( as in Gospel-times , it is prophesied they should doe , Isa. 2.2 , 3. ) then Wine , and Milk , and Honey , and all other temporal blessings of peace and plenty shall be given in with the Gospel of Peace . The Gospel comes not empty handed , especially to an obedient people ; as we see in Constantines dayes , and in Q. Elizabeths dayes , when the Gospel flourisht , the Nation flourisht with all temporal abundance . Piety hath the promise , and that vertually is every thing . If we be obedient , we shall eate the good of the Land , Levit. 26.3 , 5. Isa. 1.19 . Hos. 2.20 , 21 , 22 , 23. VERSE 14. And I will bring againe the Captivity of my people of Israel , and they shall build the waste Cities , and inhabite them , and they shall plant Vineyards , and drink the Wine thereof , they shall also make Gardens , and eate the fruit of them . THe Prophet having fore-told this People of their misery , how their Cities should be ransackt , their Land laid wast , the inhabitants captivated and slaine , comes now to comfort the remnant , multiplying words , and adding Promise to Promise , assuring them of comfort in the end ; though the body of the People never returned out of the Assyrian Captivity , yet the elect remnant should be brought out of this misery into an estate of joy and felicity . To the former Promises the Prophet here addes a fourth , which brancheth it selfe into four particulars . 1 They shall be delivered from Captivity and Banishment , I will bring again the Captivity of my people . There is a Paranomasy in the words which cannot be translated without loss ; such elegancies are frequent , as I have shewed before . This Promise was fulfilled when the Messias came , and delivered them from their Spiritual captivity to Sin and Satan , and brought them into the glorious liberty of the Sons of God. And here the Iewes and their followers are out again , taking these Promises Literally , which are especially to be understood Spiritually , Mystically , and Metaphorically . For this returning here is an Evangelical returning to Christ , when the remnant of the Elect both of Iudah and Israel should be converted , which though it be very sparingly now , yet in Apostolical times they had many Iewish Converts , we read of about three thousand of the House of Israel converted at one Sermon , Acts 2.36 , 37 , 41. insomuch that St. Iames writes a whole Epistle to the dispersed Iewes , and Peter writes two . 2 They should have Peace , with sweet security and plenty of all things , which appears by the fruit es and effects of it . As 1. Plantation , They should build Cities . Plant Vine-yards . Make Gardens . 2 They should have fruition of all these , They should inhabit their Cities , Drink the Wine of their Vine-yards , And eat the fruit of their Gardens . The like Promise we have , Isa. 65.21 , 22. My Servants shall build Houses and inhabit them , and plant Vine-yards , and eate the fruit of them ; that is , they should peaceably enjoy the blessings of God , where still under Temporal blessings are shadowed forth Spiritual and eternal ones . As when God was angry with the Iewes , he used to terrifie them with legal Curses , as before , Amos. 5.11 . They should build houses and not dwell in them , plant Vine-yards , but not eate the fruit of them . So on the contrary here he promiseth , that they should not labour in vaine , as they did before when they served Idols , and provoked him with their inventions . Speaking to the Iewes , he tells them still of Legal Blessings , which typified Evangelical and Spiritual mercies , as was usual with the Prophets for to doe , as Mr. Burroughs shewes at large on Hos. 1.11 . Lect. 7. p. 183 , &c. his only fault there is , that he inclines too much to that fancy of the Millenaries , as Mr. Baily shewes , in his Disswasive from the Errours of the Times , p. 224 , &c. And they shall build wast Cities ; that is , they shall restore the pure Worship of God , and build up the Elect in their most holy faith . They shall plant Vine-yards and Gardens ; that is , particular Churches , in which God delights to walk , and feed on the grapes of obedience which grow there . And drink the Wine thereof ; that is , they shall have comfort in their labours , which they should see were not in vaine in the Lord. The Church is Gods Husbandry , and the Apostles with their Successors are Gods Husband-men and Vinitors , that must plant Churches and water them , and as much as in them lyes , propagate them all the world over , that Christs truth may bee known upon earth : and his saving health among all Nations . So that this verse is a continued Metaphor taken from such as returned out of Captivity into their owne Country , for such are wont to build Cities , plant Vine-yards , make Gardens , &c. now the rule must still be remembred , that by these are set forth Spiritual blessings . OBSERVATIONS . 1 When God is at peace with a People , then peace , plenty , prosperity internal , and external follow . When Gods face shines upon a People , then there is a new face set upon things ; and those that frowned before , now smile on us , Gen. 32.28 . Hos. 2.20 , 21 , 22 , 23. when God is at peace with us , he makes all at peace with us , 2 Chron. 15.15 . & 17.7 , to 12. Psal. 81.12 , 13 , 14. Prov. 16.7 . Acts 9.31 . 2. Christ hath redeemed his Elect from the Tyranny of sin and Satan , and all the enemies of their salvation , Luk. 1.74 . Col. 1.13 . and 2.14 . Heb. 2.14 , 15. He that brought back the Captivity of his people here , hath lead Captivity Captive , and hath received gifts for men , even for the Rebellious , Psal. 68.18 . VERSE 15. And I will plant them upon their Land , and they shall no more be pulled up , out of their Land , which I have given them , saith the Lord. WEE are now come to the fifth and last Promise , which brancheth it self into two particulars . 1. A Promise of Plantation and Settlement . I will Plant them in their own Land. They shall have a settled and sure habitation in the Church Militant here , and in the Church Triumphant hereafter . 2 They shall have establishment , They shall be no more pulled up out of their Land. This cannot be understood literally for the Jews did not abide in their own Land for ever . 1. Before Christs time , when they returned out of Babylon , 't was but a small number that returned to their own Land , and those abode not long there neither . 2. They were so far from ruling over all Nations , that they were tributary to them . 3. Their bounds were much straitned . 4. When the Jews shall be called , yet I think no sober man will say , they shall no more be pulled up out of their own Land , but shall abide there for ever , as the letter of the Text imports . I know that for ever , is oft in Scripture put for an age , or for a long time ; but the Millenaries take it here in the letter , at least for their thousand years reign , but without any ground . But take the words spiritually , as alluding to Christs Kingdome , in Gospel-times , and then all these Promises are abundantly fulfilled , though not specifically , in the same kind , yet Valore , in spirituals , which are of far greater value than if they had been Lords of the East and West Indies ; besides the bounds of the Church are very much enlarged by the Gospel . So that I shall ( with the best Divines ) take the words in a spiritual sense , for the perseverance of the Saints ; such as are true Members of Christs Church shall never fall away , none shall pull them from Christ , or separate them from his love . Christ will so settle his Church upon earth , that it shall never be rooted up by the violence of men , nor be prevailed against by the gates of Hell. 3. Here is the confirmation of all this , saith the Lord thy God. He is Thy God in Covenant , reconciled to thee in Christ , ready to give thee all things needful for life and godliness . 'T is he that hath promised , who cannot lye , nor deceive , and therefore thou mayest safely build upon his word . OBSERVATIONS . 1. The Elect shall never totally and finally perish . Christ will build his Church , and if he be the builder , who shall hinder him ? Mat. 16.18 . and 24.24 . The Elect are Trees well rooted , the planting of the Lord , that he may be glorified in them , Isa. 61.3 . Though they may fall foully , yet never finally ; they were never real Saints that fall away totally and finally . Such as go out from us , were never truly of us . They that are truly ingrafted into Christ , no enemies visible or invisible shall ever prevail against them . 'T is true , the Potentates and Tyrants of the world , have been in all ages heaving at this Stone , but it hath crusht them all to peeces , Zach. 12.3 . Christ hath alwaies had a Church , a little Flock , a Remnant to serve him , and ever will have in despight of all opposition . As I have shewed at large elsewhere . 2. God will faith●ully perform what ever hee hath promised to his people . As all the Threatnings shall certainly fall on the heads of the wicked ; so all the Promises shall first or last be made good to the righteous . 'T is God who cannot lye , that hath said it , and therefore he will certainly do it . Homesius denuo enervatus . DR . Homes , Chiliastarum ille Achilles , that Sword and Buckler , that great Millenarian Champion , which hath printed a whole Book in folio of ten shillings price ( to my cost I speak it , for I never paid so dear for so much waste-paper , and a great nothing in a Jugling-box ) in defence of that fancy . Amongst one and fifty Proofs taken out of the Old Testament for the confirmation of his Tenet , hee produceth this of Amos , 9.11 , 12 , 13 , 14 , 15. for one ; you see how directly he comes in my way , otherwise I had not stirred one step , nor indeavoured in the least any confutation of the Doctors Folio , which doth sufficiently shew its own folly without a Confuter ; 'T is like a Puppet stuft with Bumbaste , in which there is neither life nor spirit . I have read of one that wrote a whole Sheet in the praise of a Louse ; that indeed is an Ens , a living creature : But I never read nor heard of any that ever spent so many Sheets in Folio about this fancy and Chimaera Chimaerissima before . What Luther said of the Monks , is true of the Millenaries . Sicut Monastica religio nihil videt in Scripturis nisi cucullos : Ira Millenarii nihil vident in Scripturis nisi Phantasias . Corrupt heads , and corrupt hearts pick corrupt notions , and impure senses out of the pure word of God. Many in our daies , instead of solid food ; do fill and feed themselves with golden dreams , and so resemble him that made the golden Legend , who is said to be a man Plumbei oris , ferrei cordis , avei frontis . 'T is said of the Popish Priests , that they plead stoutly for Extream Unction , Ut ipsi evadant Unctiores , that they may the better lick their own fingers . I hope the Doctor had no aspiring thoughts , when he writ those High-flown-notions , but when I shall have shewed you how unlike Dr. Homes in 1651. was to Dr. Homes in 1641. we may well say there was some what of self at the bottome . Quest. But what doth Dr. Homes think of such men ? A. He tells you in the year 1641. That for a man deliberately , and to please a Party , to wrest the sacred Word of God , is indirect blasphemy ; and St. Austin calls it Heresie , Haereticus est , qui alicujus temporalis commodi causà , & maximè gloriae & principatûs falsas opiniones aeut gignit aut sequitur . I doubt we have too many such Augustinian Hereticks still . This of the Man , let us now to the Matter . This text in Amos ( saith Dr. Homes ) will prove ( for to that end he cites it ) that all the Saints departed shall rise and reigne with Christ a thousand years here upon earth , in a wonderful , visible , spiritual , glorious manner , drinking Wine , and enjoying the Quintessence of the Creatures , &c. Now how this text should prove such a Tenet , I must confess my dimme eyes cannot discern . But the Doctor , who can see as farre into a Milstone as another man , will clear it up . But first , lest we should think the Doctor to be singular in this opinion , he tells you , that the great Mercer , and judicious Calvin on the place , concur with him ( in the main at least ) in this point ; which how true ( besides what I have already produced before in the Commentary ) I come now to examine . For Mercer on the place , of all Commentators , I find him most inclining , yea peremptory for a Spiritual sense in all these five Verses . How oft doth he cry , Haec non ad literam , non ad literam , sed Spiritualiter , spiritualiter , spiritualiter sunt accipeanda ? Where is now the Doctors corporal , pleasant , external reigning ? By his abusing this learned Author we may guess at the rest , for no better doth he deal with Calvin . Hear how expresly he speaks against the Doctors opinion , Quod hic dicitur de tritici et vini abundantia , debet exponi pro natura regni Christi ; ergo quia spirituale est regnum Christi . sufficiat etiam nobis affluere spiritualibus bonis : Et Iudaei , quos Dominus sibi residuos reservarit , contenti fuerunt illâ spirituali abundantiâ Siquis objiciat Prophetam hic non Allegoricè loqui , responsio facilis est ; ●empe hunc morem passim receptum esse in Scripturâ , ut faelicitas sub commodis praesentis vitae , & terrenis benedictionibus quasi pingatur ante oculos nostros : praesertim hoc observare in Prophetis licet , quia stylum accommodabant ad captum rudis & infirmi populi . What could be spoken more ( from this text ) against the Doctors opinion , and yet the Doctor still tells us , that he mainly contends for a literal sense , and for a Corporal bringing back of the ten Tribes into their own country . But a greater than Doctor Homes is of another judgement , it is the learned Doctor Rivet , glossing on Amos 9.13 . thus he saith , Harum promissionum minima pars ad temporalia referri debet , ut ex iis assurgamus ad spiritualia ; & plera ▪ etiam non impleri perfectè in hac vitâ teneamus , sed coelestem beatitudinem respicere , quomodo , quando excellentius est quod promittitur regni Christi civibus praestandum , quàm unquam temporaliter fuit praestitum , necessarium est ut de bonis spiritualibus accipiatur per Christum donandis , &c. ubi plura . But to put all out of controversie , St. Iames citing Amos 9.11 , 12. interprets them Spiritually , and proves the calling and conversion of the Gentiles in the Apostolical times from them ( as I have shewed before ) Acts 15.7 . to 17. now whether shall we beleeve the Apostle Iames that interprets these words Spiritually , or Doctor Homes who mainly contends for a literal sense ? 2 Da●● non concesso , giving but not granting what the Doctor saith , suppose all these promises were to be taken literally , for temporal blessings , yet how doth it follow hence that Christ shall reign with the Saints on earth in a visible manner a thousand years ? Let any one read over all these five Verses , and put to any one of them singly , or to all conjunctly , ergo Christ shall reign with the Saints a thousand years here on earth , and see if he can forbear smiling at such gross Non-sequiturs , which agree like Harp and Harrow . Lastly , the Doctor in the close of all challengeth all the Men , and Books in the World , to shew when ever these promises were yet fulfilled ? When ( saith this self-conceited Doctor ) were all the wast Cities re-built , the breaches made up , when was there ever yet all spiritual , and all outward prosperity in the Church ? When d●d the Mountains ever run VVine , or the Hills ever melt into Oyl , and Milk , and Honey , and when were all these enjoyments perpetuated ? Ans. If you take the Promises spiritually , St. Iames hath told us they were fulfilled in the Apostles dayes ; if you take them literally they never were , nor ever will be fulfilled ; who ever looks for a sinless , sorrowless , deathless condition , ( as the Doctor dream of ) in this world , when the Mountains shall run Wine , &c. none but grosse Fanaticks will fancy such fables . I am even tired with mentioning them . Obj. But if this text in Amos will not prove the point , yet the Doctor hath one prime place which will prove it terminis terminantibus , and that is Revel . 20.4 , 5 , 6. Answ. Doctor Homes shall confute Doctor Homes , Doctor Nathaniel Homes , 1641. shall confute dreaming Dr. Homes , 1651. the greatest Antimillenarian could hardly say more against them than he did then , when the opinion was not in fashion . But he may say as a loose Bishop did sometimes , Nunc aliud tempus , alii pro tempore mores . But hear what he sayes ( in his Set. on 2 Pet. 3.13 . p. 4. to 7. preacht before the Parliament , 1641. where he strongly asserts the excellency of the Presbyterian Government , p. 29.38 , &c. I mention this only , lest he should face about again , but I think his Rump — is broken , &c. ) Our Divines ( saith he ) commonly called Millenaries , would understand this text of Peter , of the Martyrs reigning a thousand years on earth , before they be taken up soul and body into heaven ; but these are as wide as earth from Heaven . Of innumerable particulars which might be alleadged ▪ let us at this time be content with some touches on that leading place , Revel . 20.4 , &c. 1. The text tells us ( saith he ) that it is their Souls shall reign , and not their Bodies , and by a thousand years is meant an eternity of felicity and reigning in heaven . Then he cites Parcus on Rev. 20. against them , and perswades his Reader to read that Learned man on that point . Then he takes off their objections , and at last tells us , that Papias the first Author of this opinion was a credulous man , and apt to receive fables for verities ; I wish D. H. were not too like him . You see by this time what little credence is to be given to this Weather-cock , than can turn , and turn , but never crow . But what talk I of D. H. when I find learned Sir Henry Vane ( in eadem haeresi ) in his vain peece of Learned Non-sense to favour this opinion , I may say of that Cloudy Book with better reason what one said of Persius , Si non vis intelligt , debes negligi . Truth loves not clouds and corners , it is error that is lucifugus and fears the light . I shall be brief , remembring that of Cyprian , Brevitas controversiarum legentibus plurimum prodest , dum non intellectum legentis , & seipsum liber longior spargit ; sed subtil'ore compendio ( id quod legitur ) tenax memoria custodit . Sir Henry Vane , in his Mystery of Godlinesse , ch . 25. tells us , that when this thousand years are come , Magistracy , and Visible VVorship , and forms of Christian Religion , &c. shall be destroyed , &c. Those places which point expresly at the Day of Judgment , he wracks and wrests to prove his thousand years reign , as Acts 3.19 , 20 , 21. & 17.31 . 1 Thes. 4.16 . & 1 Cor. 6.2 , 3. Q. But when doth Sir Henry say that this thousand years reign shall begin ? A. So far as I can gather from him , this thousand years reign of Christ on earth shall begin in the seventh thousand year of the world , viz. about 440. years hence . Wisely done S. H. to set a longer time than most of this way doe , that so he may not be laught at for his vain calculation whilst he liveth . But that I may not wrong him ( for he hath wronged himself too much already ) take his own Words , ch . 26 p. 418 , 428. The Generall assembly of the first born are to continue and abide for a thousand years in the exercise of this immortal , incorruptible , bod●ly life here in this world , keeping the true Sabbath of rest unto the Lord , in that seventh part of the time of the worlds duration . All worldly strength , w●sdome , power , shall then as the walls of Jericho , fall flat before Iesus the true Joshua , and these true Israelites , as having been by them compassed about six dayes , and now on the seventh a thousand years being with the Lord as one day , 2 Pet. 3.8 making way for the end mentioned , 1 Cor. 15.24 . so that now men may know when the Day of Judgement shall be , viz. about four hundred and forty years hence . But how doth Sir H. prove all these high-flown Notions ? why ipse dixit , he that never erred sayes it , witness our self at W. It will be the wisdome of those in authority , speedily to suppress such real Fanatical opinions ; else Hae nugae seria fient . These trifles may become troubles . If any shall take offence at my plaineness against these loose Principles , I shall answer with Bernard , Malo in me murmur hominum quam in Deum , bonum est mihi , si Deus me utatur pro clypeo . FINIS . A Table of the Principal things contained in this Commentary . A. Pages AFflictions come from God , 517 , 518 , 552 , and lead to God 371 Angels , their Office 517 Apathy condemned 327 Application necessary 108 , 308 Assurance , attainable 208 Almes how to be given , 43. Motives to it 31 , 32. Gavils answered , 37 , &c. B. BEauty is vanity 499 Beggars , lusty not to be releeved 51 , 52 Beleeve , we are slow to it 337 Bethel , what it was 21 Bribery base 12. & 190 Burial decent a mercy 344 Burnt-offerings , what they were 231 C. Carmel , what it was 523 Carnal confidence vain 295 Carnal security dangerous 303 , 304 Children fare the worse for wicked Parents 16 , 17 Churches , how holy 25 Church Musick a Novelty 314 Church must be dear to us , our love to it rewarded 327 Cities ruined by Sin 100 , 299 Come , every wicked man hath his come , 13. and good men should have their come ibid. Company of the wicked to bee shunned 24 Conversion the end of correction , 65 Consideration , how necessary 298 , 299 Covetous men are carnal 468 , 469 Creature is vanity , 356. How to improve it to Gods glory 536 Curiosity to be shunned 503 D. DArkness , what it signifies , 217 , 224 Decrees of God abide 340 Despair , the wicked doe so 347 Drinking put for feasting 8 Duties daily to be practised 29 E. ELection free 568 Englands Mercies 67 Epicurism vile 308 Evil , shun it 204 , 205 Examples of Saints abused 317 Examples of great men when wicked , do much hurt 10 Extremity , Gods people oft brought to it 373 F. FAmine a sad Iudgement 61 , 62. what Sins bring it , 62. famine of the Word most sad 489 Feasting when unlawful , 322 , 323 Family-duties to be set up , 30. false Prophets , enemies to the true , Chap. 7.10 . Obs. 1 Fear proper to wicked men 19 Few are saved 569 Flying will not avail the wicked 518 , 521 , 523 & 222 , 223 Free-will , we have lost , 105 , 153 Fruit , lost by sin 80 G. GAtes , how used 179 , 180 God is Omnipotent 125 , 585 , fear him , 125 , 127. a fix fold comfort in it , 126 , 127 He is Omniscient , 11 , 12 , 189 He is just , 384. hee is most High , 135 , 136. most Holy , 15. Good 204 , Patient , 353 , Lord of Hosts , 137 , 337. Hee is the saddest enemy , 524 , 525. if he be against us , all is against us , 148. his special presence the glory of a place , 205. Hee is merciful 100 , 108 Gilgal , what it is 22 , 26 Gods Worship wearisome to wicked men 464 , 465 Godly vilified , 469. they are Gods graine 552 Good things must be often pressed 209 Good intentions no warrant for evil actions 27 Godly not seditious , but peaceable , proved at large , Chap. 7. Vers. 10. Obs. 4. H. H●rdened Sinners are incurable , 65 , 66 , 100 , 101 Heart searcht by God 127 , 128 , 130 Holy Ghost is God 120 Hope upholds us 211 Humiliation goes before consolation 564 Hypocrites are Ceremonious , their service no service , 57 67 347 I. Idolatry brings Iudgements , 74. it is a great Sin , 502. it is a flesh-pleasing sin , 59. it is very dangerous 253 , 254 , 458 Jehovah , what it notes 136 Ingratitude , vile 295 Instruments , God wants not to doe his work 8 Ironies lawful 24 Mr. Jones his bounty 47 Judicial Astrology , vile 72 , 73 Judgements seldome goe alone , 340. they usually begin at Gods house , 514. wee are slow to beleeve them , 15. God hath variety of them 74 , 75 , 78 , 79 , 302. they are gradual , ch . 7. v. 8 Judgements on others must make us fear 298 , 299 The Iudgement of God differs from mans judgement 503 Justice , God delights in it , 239 how it must be performed , 240 when perverted it is a crying sin , 353 , 354 Ivory much used by the Iewes , 306 , 307 Judge our selves we must 346 L. LEven , how used 55 Legal Promises adumbrate Spiritual Blessings 559 Lesser Iudgements contemned make way for greater 107 Life Spiritual its excellency , 158 , & 468 Luxury breeds cruelty 323 M. MAtter 's of moment must bee marked 350 Mercy to the poor our duty , 31 , &c. at large Mercies abused provoke wrath 26 Mercy and Iudgement mixt 546 Mirth of the wicked turned to mourning 331 Ministery is searching , 133 , & 322 Ministers must persevere in their Ministery , 452. they must preach plainly , 253. they must be prudent 371 Mockers how vile 218 , 219 Moloch , what it was 247 , 248 Mountains melt when God is angry , 530. They are mercies to the world 118 , 119 Musick abused , unlawful , 235 , & 310 O. OBedience , qualifications of it 58 , 59 Oppressors rich men many times are such 12 Oppressors of others shall be opprest themselves 15 , 16 P. Patience in calamities necessary , 200 , 201 , & 346 Perseverance necessary , 553 , 578 Parity of sin brings parity of suffering 83 Persecution dangerous 328 Pestilence comes from God , 84. what sins bring it , 84 , 85. a sad Iudgement , 86. whether wee may fly from it , 87 , 88. Good men may dye of it 89 Piety brings plenty 574 Places debased by sin , 25. shun Idolatrous places 160 Pleasures carnal , costly 321 Plots , broken by God 128 Poverty , the causes of it to be shunned 53 Plaine Preachers disliked , c 7 ▪ 13 Prayer our daily practice , 29. it is powerful , 109 , 374. when Argumentative , 372. persevere in it , 377. short prayer if fervent may prevaile much 378 Praises due to God , 58. & 357 Preach none may without a Call 8. Preaching to be preferned before Miracles , 97 , 98. it is the Souls food , 487. contempt of it brings a famine 488 Priviledges cannot keep off Iudgments 294 , 337 Presence of God the glory of a place 205 Progenitors though pious cannot avail an impious people 541 Providence governs all 99 , 100 Proverbial speeches commendable 353 Prudence three-fold , 192. Pious men are prudent , 196. which appears in eight particulars , 197 , 198 Q. QUakers , how vile 57 , 58 131 Questions , how useful , 245 R. RAine falls by appointment , 71. want of it a Iudgement 70 , 71 A Remnant saved 547 Relicks of Saints vain 345 Repentance difficult , 75. its excellency 113 , 116 Reproofes belong to great men as well as others ; 5 , 9 , 10. Reproof when hated aggravates sin 181 Retaliation used by God , 16 , 64 , 65 , 186 , 360 Rhetorick in Scripture , 293 Righteousness to bee practised , 30 Ripe , when a people are for ruine . 16 Rulers are the Head of a Land , 515 , 516 S. SAcrifices without obedience odious to God. 227 , 229 , 230 , 234 Security brings misery , 294 , 555 Self-judging necessary 115 Seek God how that must be done , 155 , 156 A Sensual life odious 307 Sifted , Gods Church is many ways , 549 Silence , when a point of prudence , 198 , 199 Seven , how used 187 Silver avayls not in a day of trouble 19 Singing of Psalmes its excellency , 316. How to sing , 317 Sins of omission dangerous 214 Sin and punishment are inseparable , 15. It makes war between God and a people , 379. It robs us of our comforts , 94. It ruines places , 100. It is an evil thing , 210. Continuance in it dangerous , 190. It must be hated , 210. When ripe it ruines men , 439 , 440 , 545. and ends in sorrow , 472. It is bitter , 484. and makes the earth to groan 475 Smelling , what it notes 228 Superstition to be auoyded 29 Swearing , when lawful , 15. & 336 Sympathize we must with Gods people , 143 , 314 , 315 , 371 T. TEntations useful 552 Ten , how used 339 Our Times in Gods hand , 332. What use to make of it , 333. Travelling , take heed of it , 160. Thoughts known to God , 122 , 127 , 131. Uses of it , 132. Comforts from it , 134 Tythes due 23 V. UNiversality in sin brings universality in suffering 359 Unmercifulness a great sin , 31 , & 466 Unrighteous dealing sinful 466 W. War , sent for sin , 90. See seventeen sins which bring it , 92. it is sad 380 Wheat , how the godly are like it , 553 Warning , God gives 108 , 295 Will-worship sinful , 29 , 256 , 503 Willing we must be in Gods Service 58 Wicked men are like beasts , 10. they are the Pests of a place , 19. they grow worse and worse , 26 , 27. they are fearful , 518. God records their wickedness , 473 Winds , a blessing , 119 , 120 , 121 Woe , what it signifies , 291. Ministers must sometimes denounce woes 294 Word of God is Critical 356 Worldly men are industrious for the world 465 , 468 Y. YOung men cut off for sin , 93 A Table of the Texts explained . Pages GEn. 7.19 . 118 Deut. 24.19 , 20. 388 Iosh. 14.12 . 208 Iudg. 9.13 227 1 Sam. 4.18 . 315 1 Chron. 22.8 . 91 Iob. 1. ult . 346 23.10 . 134 23.12 . 487 Psal. 31.15 . 332 62.1 . 346 91.10 . 89 106.7 . 16 110.3 . 58 139.7 . to 13. 521 , 222 Prov. 4.14 . 25 24.16 . 505 25.3 . 129 Eccles. 11.1 , 2. 49.50 Isa 1.5 . 107 5.1 . 353 9.17 . 93 38.1 . 224 40.15 , 16 , 17. 536 , 537 46.6 . 321 Ier. 5.1 . 6 , 7 5.22 . 531 5.24 . 71 16.5 . 330 Ezek. 42. ult . 205 Dan. 9.23 . 185 Micha 6.8 . 45 Hag. 2.9 . 565 Mat. 23.37 . 106 Luke 6.30 . 51 6.38 . 34 16. ult . 97 19.8 . 32 Rom. 5.7 . 34 12.9 . 210 1 Cor. 9.19 , 20. 6 2 Cor. 9.10 . 36 , 37 Gal. 1.6 . 6 Colos. 3.12 . 48 1 Tim. 6.19 . 36 Iames 2.19 . 66 Philem. 2. 29 , 30 2 Pet. 1.19 . 97 Revel . 14.8 . 329 Questions Resolved . 1 IN what Cases a man may seek to please men ? p. 6 2 Whether Churches be holier than other places ? p. 25 3 Whether good intentions bee a sufficient warrant for evil actions ? p. 27 , 28 4 Whether wandring Beggers may be releeved ? p. 52 5 Whether Judicial-Astrology be unlawful ? p. 72 , 73 6 Whether a man may fly in time of Pestilence ? p. 87 7 Whether a godly man may dye of the Plague ? p. 89 8 Whether wee may use the name of Munday , Tuesday , &c. p. 168 9 Whether costly Oyntments may be used by any ? p. 305 , 306 10 When Musick is unlawful ? p. 310 , 311 , &c. 11 Whether Relicks of Saints may be worshipped ? p. 345 12 Whether we may rejoyce in the destruction of the wicked ? p. 142 13 Whether Inclosures are lawful ? p. 461 14 Whether VVeek-day Lectures be lawful ? p. 466. & 497 15 VVhether men may swear by Idols ? p. 503 16 VVhether Rulers may be called the Heads of a Land ? p. 516 Courteous Reader , these Books are printed for , and sold by Henry Mortlock , at the sign of the Phoenix in Pauls Church-yard , near the Little North-door . Folioes . A Commentary upon the whole Epistle of Paul to the Ephesians , wherein the text is learnedly and fruitfully opened , with a Logical Analysis , spiritual , and holy Observations , Confutation of Arminianism and Popery . By Mr. Paul Bain . A Commentary on the Proverbs , Ecclesiastes , Canticles , and the Major Prophets . By Iohn Trap , M. A. Quariose . An Exposition of the Prophecy of Ezekiel . By William Green-hil . Some Sermons preached upon several occasions . By Peter Sterry . A way to Zion , sought out and found for Beleevers to walk in . By Daniel King Preacher of the VVord near Coventry . Funebria Florae or The Down-fall of May-Games . By Tho. Hall , B. D. and Pastor of Kings-Norton in Worcestershire . The loathsomness of long Hair , or , A Treatise wherein you have the Question stated , many Arguments against it produced , and the most material arguments for it refelled , and answered , with an Appendix against Painting , Spots , naked Breasts , &c. by the same Author . Samue in Sackcloth , or a Sermon assaying to restraine our bitter Animosities , and commending a spirit of moderation and right constitution of Soul , and behaviour towards our Brethren , upon 1 Sam. 15.35 . Large Octavoes . A Treatise of the Divine Promises , in five Books : In the first , A general Description of their Nature , Kinds , Excellency , Right Use , Properties , and the Persons to whom they belong : In the four last . A Declaration of the Covenant it self , the bundle and body of all the Promises , and the special Promises likewise which concern a mans self , or others , both temporal , spiritual , and eternal . By Edw. Leigh . M. A. of Magdalen-Hall in Oxford . The Hypocrites Ladder , or Looking-glass , or a Discourse of the dangerous and destructive nature of Hypocrisie , the reigning and provoking sin of this age ; wherein is shewed how farre the Hypocrite , or formal Professor may goe towards Heaven , yet utterly perish , by three Ladders of sixty steps of his Ascending . By Iohn Sheffield , Minister of the Word at Swithins , London . An Improvement of the Sea , upon the nine Nautical Verses ▪ in the 107. Psalm , wherein among other things you have a very full and delightful Description of all those many various and multitudinous Objects , which they behold in their Travels ( through the Lords Creation ) both on Sea , in Sea , and on Land , viz. All sorts and kinds of Fish , Fowl , and Beasts , whether wilde , or tame ; all sorts of Trees and Fruit ; all sorts of People , Cities , Towns , and Countries . By Daniel Pell , Preacher of the VVord . A Cavear against Seducers in a Sermon preached by Richard Stand-fast , Rector of Christ-Church in Bristol . Together with the Blind mans Meditations , by the same Author . A Treatise of Divine Meditation , by that faithful Servant of Jesus Christ Iohn Ball , late Minister of the Gospel at Whitmore in Stafford-shire , published by Mr. Simeon Ash , preacher of the Gospel at Austins , London . Notes, typically marginal, from the original text Notes for div A45333-e890 Shimgnu , audita , a shamang , audivit . obedivit . Gen. 3.17 . Haddavaer Hazzeh , hoc verbum , hoc ipsum . Metaphoricae designat eos qui opibus & potentiâ pollebant in regno Samariae , ac praeeipue confiliarii , Iudices , prafecti . Paraeus in locum . * Hoc nomen recte in eos convenit , quoniam ventri tantum & delitiis indulgebant qui significat cos non agriculturae , sed immolationi & esui esse praeparatos , i. e. occasioni & captivitati . Hierom. * Gnashak , oppressit vi & dolo . v. Leigh . Critica . S. p. 182 † Opprimentes pauperes , a●cidentes egenos . Montan. Ratsati , confringitis ac conquassatis egentes vestua potentia , insignem de notat violentiam rapacitate conjunctam . Tarnovius in locum . See more in my Comment . on Psalm 82.2 . p. 105 , 106 , 108. Mali principes quid aliud faciunt quam intimes suos , qui merito Domini eorum sunt , quos conciliis suis regunt , exhortari , ut spolient populum , ut ipsi babeant suarum alime●ta voluptatum ▪ Hos recte Homerus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 appellat , i. e. populi devoratores . Ribera in locum . Adonehem , Dominis suis , i. e. potentioribus qui sunt Domini pauperum . Dominos appellat hic , exactores , quibus feil . pauperes erant obarati . Calvin . * Shatch , bibit , convivatus est , quia in convivio largitur bibi solet . Summam impudentiam notat , quod non modo quaevis muucra sponte oblata recipiant ; verum etiam ille sibi efferri pestulent ; & quidem non in alium usum quam ut Po●andi & voluptandi materie sufficiat . Gualter in locum . * See my Comment . on Psal. 82.1 . p. 9 , 10. See this Point excellently inlarged , and all superstitious cavils answered , by Master Attersol , on Numb . 3.4 . p. 137. to 143. & p. 167 * See my Schools Guard , ch . 3. p. 48. See more in my Comment , on Psal. 82.2 . Obs. 1. p. 96 , 9● , V. Munsters Co●mograph in Frisland . In my Comment . on Psal. 73.22 . Obs. 6. and on Psal. 82.4 . Obs. 6. p. 122 * See this point largely handled , in Attersol , on Numb . 1.6 . Doct. 2. p. 20. to 28. Against Bribery , see my Comment . on Psal. 82 , 1. p● 89. Becodsho , in sanctita●e sita , i. e. per sanctitatem suam , Heb. enim Beth , i. e. In , est nota jurantis . Facilitatem indicat qua bostes eos non aliter ac pisc●eulos solent Piscatores capturi s●nt & abd●eturi . Mercer . * Tsinnoth , spinis , i. e. hamis , v. Leigh . Critic . S. Heb. p. 200. † Besiroth dugah , hamis piscatoriis , Stroth à Sir , spina , olla , hamus , significat spinas seu hamos quibus minora animalia trajici solent , & venalia proponi , &c. Sanctius . In my Com. on 2 Tim. 4.1 . p. 305. Doct. Gouge on Heb. 6.13 . p. 83. to 92. Beauty of Holiness , chap. 1. See more in Greenhil on Ezek. 12.22 . Obs. 1. p. 493. and Mr. Trapp on Jer. 22.21 See more in Greenhil on Ezek. 29.4 . p. 553. and in my Comment . on 2 Tim. 3.9 . p. 183. In my Comment . on Hos. 13.16 . Obs. 12. p. 80 , to 86. & Attersol on Numb . 14. 34. p. 615. In Harmon , vulg . in Armeniam , Chald. Yee shall cast away the things of the Palace , so the Margin of our Bible . In my Com. on Psal. 73.19 . See Attersol on Numb . 22.3 . p. 874 , 875 See more in my Com. on Hos. 13.16 . Obs. 7. p. 71 See my Com. on Hos. 13.15 . p. 58 , 59 , 60. In my Com. on Hos. 13.16 Est vox indignantis , Ironi●è quidem lo quitur Deus , sed interea Pro●ert indignatiozem suam . Calvin . * Pesha●g , transgressio , praevaricatio , def●ctio , rebellio , non simplex & qualiscunque sed maliciosa , Musculus . Propriè significat deficere ab ●jus mandatis sub cujus imperio sic Ming . * Magna fuit audatia in hoc Propheta , qui etiam summa & optima in speciem opera , quae Deo verè fiebant , non veritus est damnare & rejicere . Luther . She'osheth Iamim , tribus diebus , i. e. tertio anno . See more fully Mr. Iackson's Annot. on Deut. 14.28 , 29 Ironiae species , est Sarcasmus , sed Ironiâ est acerbior . Glassius . See more in my Com. on 2 Tim. 3.5 . p. 138 , &c. See this Point largely discust by D. Willet , Synop. Papismi . controvers 9th Q. 6. Art. 2. p. 480. edit . ult . & Hildersham on Iohn 4.23 . Lect. 33. p. 139 Attersol on Numb . 7.8 , 9. p. 456 , & p. 494. Dicite Pontifices , in sacro quid facit aurum ? Persius . * See 9 things which made Gilgal famous , in Burroughs on Hos. 4.15 . p. 181 , 182 ▪ Minus fait peccatum Deum verum in imagine adorare , quàm planè à Deo vero apostatare , & servire Diis alienis , Rivet . In my Com. on 2 Tim. 3. 13. p. 229. Attersol on Numb . 14. p. 592. Nulla necessitas incidere potest , quae legem in Christo latam evertere nos cogat ; nam huis parere summa eft necessitas . Tilenus * See more in Mr. Youngs Drunkards Character , Sect. 53. p. 206 See more in Mr. Strong his thirty one select Ser. on Zech. 14.9 . p. 465. Mr. Burgess on Orig . Sin. p. 281. Mr. Vines Serm. on 2 Cor. 11.3 . Drunkards Character , Sect. 54. p. 2.11 . &c. Mr. Cawdry against Doct. Hammond , in a Treatise of his against Superstition and Will-worship , Mr. Crofton against Altars . See at large At●ersol on Philemon 2. Reyners Precepts for practise , p. 87 Edit . 11. * See more in my Com. on 2 Tim 3.3 . p. 81 , 82. Sal Terrae , cap. 8 He that wants mercy of mercy shall miss , But he shall have mercy that merciful is , Aspiciunt oculis superi mortalia justis , En eget auxilio qui non tulit . Ovid. Meta. Lib. 13. Ocsidisti si non pavisti . Ambro. See ten disswasives from unmercifulness in Mr. Greenhil on Ezek. 16 49. p. 297 , 298 &c. Homines nulla repropius ad Deos ascedunt quàm dando . Cicero . Regia , crede mihi , res est succurrere lapsis , imò divina res est Tanto , aliqua virtus est melior , quanto facit hominem Deo similiorem . Aquinas secunda secundae , q. 30. Art. 4. 〈◊〉 Mr. Ia●m●s Ser. on Mat. 5.7 . p. 9 , ●0 , 11 , &c. p. 19.20 . Vis ditari ? amicum habeas Deum , & omnium ditissimus eris . * Quadruplex bon●m datur à Deo. 1. Bona fortunae , ut divitiae , haec dicuntur bona menfura . 2 , Bona naturae , ad quae refertur mensura conferta . 3. Bona gratiae , quò spectat mensura coagitata . 4. Bona gloriae , quo spectat mensura superfluens . Stella in locum . * Praemitt●mus in alterum orbum , quicquid volumus non am●ssum . Drexelius . Nunquam hoc ●ollet fiscus , quod semel habuerit Christus . Clemangiis . Unius corruptio , est alterius generatio ; artifi●iocissimum lucre genus est , perdere ut acquirar . Chrysostom . Such doe good to their own souls , Prov. 11.17 . Non memini me legisse malâ morte mortuum qui libenter opera charitatis exercuit ; habe● en●m multos intercessores . Hieron . ad Nepotian . See Mr. Iacombs Ser. on Mat. 5.7 . Misericordia comes defunctorum , Thy good works will follow thee to heaven , Rev. 14.13 . Habeo quod dedi , per didi quod servavi . Epitaph . See Master Iacombs Serm. on Mat. 5.7 . p , 25 , &c. Deus co●onat volunta●●m ubi non invenit facultatem . Aug ▪ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 praecipe , denuntia , Command and charge them in the name of the most High , &c. Divitis superflua pauperi sunt necessaria , aliena retinet , qui ista tenet . Aug. in Ps. 147 In dando , animi qualitas potius spectator , quàm eleemosynae quantitas . See many more Cavils answered in Mr. Bernard of Batcombes Treatise of Charity , chap. 24. p. 434. and Mr. Capel on Tentat . Part. 3. Sect. 8 . ● , 3 29 , &c. * See Mr. Watsons Plea for Almes , p. 61 S● panem dederis tristis , & panem & praemium perdidisti . Aug. * See Dyke on the Deceits . of mans Heart , chap. 16. p. 209. & Mr. Iacombs Ser. on Mat. 5.7 p. 33. & Aquinas . 2 a. 2 ae . q. 32. Art. 7. * Minuitur census , sed augetur justitia ; laudas mercatorem qui vendit plumbum , & acquirit aurum , & non laudas mercatorem qui erogat pecuniam & acquirit justitiam ? Illud minuitur quod relicturus es , illud augetur quod in aeternum possessurus es . Aug. in Psal. 111. An act that is materially good , yet may bee formally evil , if not rightly circumstantiated . See Willets Synopsis , Pap. contro . 19. Q. 1 p. 1065. Edit . ult . I● nullo gloriandum est quoniam nihil est nostrum . Cyprian . Multa eadunt inter calicem supremaq , labra . Gratia ab officio quod mora tardat abest . See Mr. Watson on that text . See more presidents , in Willets Synopsis , Pap. p. 1220. Edit . ult . See Mr. Iacombe his Ser. at the Spittle , on Mat. 5.7 . p. 5.6 . See this Point inlarged upon by M. N●hem . Rogers in the Good Samaritan , p. 112 , &c. * Visito , 〈◊〉 , 〈◊〉 , redimo , tego , colligo , condo . Ad corpus . Consule , castiga , solare , remitte , fe● , 〈◊〉 . Ad 〈◊〉 referuntur . Aguinas secunda , secundae , q. 32. art ▪ 2. 〈◊〉 . Non debent effundi opes , sed 〈◊〉 . Ambros . Benesaeiendum est omnibus , secundum tamen debitas losi & temporis circumstantias . Aquinas secunda secund● , q. 31. art . 2. Pasce fame morientem , quia si non paveris occidisti . Ambros . Vide Planius Piscator . in Amos 4.5 . in Scholiis . Kiru , vocata ecclesiam & caelum populi ad osserandum victimas & alias oblationes . Ahabtem , dilaxistis , from Ahab , dilexit , chorum habuit . Vide Dyke on the Heart , p. 29 & p. 110. Populus spontaneitatum , i. e. summem spontaneus . Heb. * See more in Mr. Burgess Spi. Refining 1 Part , Serm. 91. p. 542. See ten Qualifications of Obedience in Mr. William Shepheards Treat , of Sincerity , p. 198. &c. V. Weems on the second Com. chap. 7. p. 85. E●st Periphrasis famis & inopiae . The Vulgar following the Septuagint render it Stuporem dentium , but corruptly , for the word is Nikion , & significat munditiem & vacuitatem dentium , c●m dentes vacui sint à cibo . See more Sins in Mellif . Theolog , Binchius , Loc. 12. P. 2. p. 14● & D. Gouge his Arrows , p. 2. p 139 , &c. Topsel on Ioel , p. 119. & 213. Clerks Mirrour , chap. 51. In the Siege of Rochel , 1628. there died of the Famine sixteen thousand persons , an Egge was sold for 8 s. a pint of Milk 30 s. a Bushel of Wheat 20 l. a pound of Butter 30 s , &c. See Book of Martyrs 3 Vol. in fine , p. 73 , 74 , Edit . ult . Fides fam●m non formidat , Hieron . See Mr. Trapp on Mat. 4.4 . See Mr. Dyke on Afflictions , p. 342. &c. at the end of his Com. on Philemon . See Mr Proffets Fast Ser. on Isa. 9 13. and Mr. Yongs Drunkards Charact. p. 243 and my Com. on Hos. 13.16 . p. 132. D. Reynolds on Psal. 110 , 1. p. 336 , 337. folio . See this Point very well enlarged , by Mr. C●ler , on Jam. 2.19 . p. 98. Corripimur sed non corrigimur , plectimur sed non flectimur . Salvian . See more in my Com. on Hos. 13.13 . p. 22 Manang , cohibui , prohibui , coercui . Ne putaretis hoc lege naturae fieri , & ast●orum cursu , super unam civitatem plui , super alteram non plui . Ribera . See more in Mr. Caryl on Job 5.10 . See Mr. Perkins his Resolution of the Country-man , proving it utterly unlawful to buy or use our yearly Prognosticators , Vol. 3. p. 653. Vendunt imperitis hominibus miserabitem servitutem , ex notatione syderum velle nascentium mores , actus , eventa praedicere ; magnus error , & magna dementia . Aug. de Doct. Christ. l. 2 c. 21. Mellific . Theolog . Loc. 5. p. 6. Sir Hen. Savil in Oratione coram Regina . Elizab. 1592. Inter subtiles fatuos hos numerassem , nisi rudibus essent rudiores . Luther V , Babington on Exod. 11.1 . p. 221. folio . Se Mr. Case his Morning Lecture , quarto p. 487. * See an excellent little Tract of Mr. Cases , on Psal. 94.12 . and Mr. Harsnets Cordial for the Afflicted , and Trapps Love Tokenss Haec duo & opinor , morbi & vitia segetum sunt , nam proximè horti & plantae majores ab eruca dicuntur esse consumpti . Sanctius . * See my Comment on Hos. 13.15 . Siddaphon , est uredo , ariditas & percussio segetum , quando ventus orientatis ingreditur spicas , ut n●n maturescant . * Ierakiou , rubigo , significat pallorem , Jer. 30.6 . Ultimum & p●ssimum malorum est e●uea . Hierom. Gazam , eruca , à Gazem , q. tonsor , rasor , rosor , excisor , quia detondet & carpit herbas quibus insedit , est vermiculus villosus & hirsutus , oleribus infensus & arboribus . Sanctius . Harbot , in multiplicando , i. e. augentibus hortis vestris , vel cum multum ferrent horti vestri● See more before on verse 6. Obs. 5. See more in M. Austine his Treatise of Fruit-trees , p. 16.17 . the best on that subject for Natural and Theolog. observations that I have seen . See my Com. on Hos. 13.16 . p. 143. Deber , Pestis , ●ee this word fully explained by Mr. Greenhil on Ezek. 5. 12. p. 455. & Fulleri Miscel. l. 1. cap. 7. p. 50 Bedereck , in via , exponi potest per Kedereek , i. e. instar via , velsecundum viam , i. e. secundum rationem modum & morem Aegypti . A Lapide . Bachurim , electos vestros i. e. juvenes , ita dicantur à d●clectu , quod ad bellum & negotia deligi soleant . Mercer . B●●sh , significat putredinem & foetorem . See more in my Com. on Hos. 13.16 . p. 68. See B. Halls Balm of Gilead , p. 173. Providentia Dei non tollit causas secundas , sed eas sta●uit , quia per eas decreta sua exequitur . Zanchy . Legitima media non obsistunt divinae providentiae , sed ei subordinantur . D. Geo. Abbot . Thesis quinta . Omni animalium generi à natura tributum est , ut se , corpus , & vitam tueatur . Cicero . Shun two rocks , 1. Stultam temeritatem . 2. Nimium timorem . Si Pestis imminet , fugiat qui volet , ac praecipuè isti qui sunt pavidi . Luther . Charitatem laudo , non factum , Zanchins in Phil. 2.30 . ubi plura . In my Com. on Psal. 82.1 . p. 26 See seventeen Sins ▪ which bring Warre upon a Land , Binchius Mellif . Theolog. Loc. 12. P. 2. p. 134. Belli ingressum , progressum , & egressum à Deo. Binchius . See more in my Com. on 2 Tim 3.15 . Adjunct à captivita●e equorum . Heb. Hapachti , subverti , vel everti vos , i. e. civitates vestras . Met. subj . Possessores prore possessâ . Synecdoc . specici . Torris ab incendio . Proverb . Versus intercalaris dicitur , qui frequenter post aliquantulos interponitur versus . Qui adeò induratus est , ut Scripturae non credat , nec mortuis resurgentibus credet Stella . * Si in manu mea res esset , non vellem Deum mihi loqui de caelo , aut apparere mihi ; hoc autem vellem & quotidie precor , ut in honore digno habeam verbum & Sacramenta . Luther . Non est necesse ut infornum descendam , & videam quomodo illic saeviat Divina justitia ; sufficit mihi ut cam in hoc mundo contempler . Granatonsis . See M. Ienkins his Ser. on Deut. 32.11 See all these Heads inlarged in Mr. Robinsons Ser. on Psal. 73.24 . p. 25. preacht at a Funeral , 1654. V. Godolphin his Holy Limbeck , p. 207 See my Com. on Hos. 13.16 . p. 70 , 71. Quid sit facturus , ●acet , ut dum ad singula paenarum genera pendent incerti , paenitentiam agant , ne inferat , quae minatur . Hieron . Haec figura perturbatis atque offensis animis accomodata est , Sanctius . See more in my Schools-Guard , p. 153. Egone illam ? quae illum ? quae me ? quae non ? Terent. Quos ego ( scil . acerimè puniam ) sed ( nunc ) motos praestat componere fluctus . Virg. Aeneid . l 1 Vide ut te tui taedeat , & resipiscendo ad Deum tuum , cum nondum planà te abdicat , revertaris , ut antevertas faciem iratam ejus . Te pares ad sustinendum impetum irae meae ; aut ut occurras mihi vera resipiscentia & emendatione . Drusias . Praepara ut invoces Deum tuum . Septuag . Syriac , Arabic . Vers. Carrat poenitentia , ne praecurrat sententia . Chrysologus . See more in Mr. Caryl on Job 23.13 . p. 436. * See more in my Com. on Hos. 13.16 . Obs. 4. p. 68. See more in my Com. on Hos. 13.15 . Obs. 3.4 . p. 48. to 53. In my Com. on Ho. 13.16 . Obs. 2. p. 67. Calamitas dicitur ventura ut agente populo paenitentiam non veniat . Hieron . See more in my Com. on Hos. 13.16 . p. 65 See more in my Com. on Hos. 13.13 . Obs. 6. p. 23. Mittamus precos & lac●rymas cordis legatos . Cyprian . See my Com. on Psal. 82. ult . p. 182. Confidera hîc quid precibus sanctorum tribuatur , quomodo illis Deus teneatur & ligetur . Quis te ligavit Domine ? ligatum habent sancti Deum , ut non puniat nisi permisserint ipsi Bern. * Nihil relictum est Britanicum domare Caesarem , Ni 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 preces Gregis . V. May his History of the Parliament of England , l. 3. c. 5. p. 90 , 91. folio . See the prevalency of Prayer , in Mr. Neh. Rogers his friend at midnight , Mr. Love on Luke 11.8 . and Mr. Fenner on Luke 11.9 . p. 163. folio . Mr. Will. Sedgwick his Fast Ser. on Isa. 62.7 . p. 28. & 43. preacht 1642. D. Harris his Fast Ser. on Luk. 10.6 . p. 43 , &c. p. 3. preacht 1642. V. Mr. Case his Morning Lect. in quarto p. 54 , 55. See this Point excellently inlarged , by Mr. Ant. Burgess , in his Treatise of Self-judging Adhuc non timetis Deum , qui etiam diem quo carere non poteslis , auferre vobis potest ? Luther . Ruach , Ventus , Spiritus , flatus . Ab ordine verborum nulla est argumentatio . * See Caryl on Job 28.25 . * See D. Cheynel on the Trinity , chap. 4. p. 31. D. Owen against Bidle , Chap. 15. p. 351. D. Arnold Religio Socin . p. 131. &c. D. Cloppenburgh and Estwick against Bidle , and above all ( as having much in a little room ) The Blasphemer slaine with the sword of the Spirit . Especubus & locis abditis , in quibus velut in Thesauris continet ventos . V. Polan . Syntag. l. 5. c. 17. Robinsons Types of Christ. p. 92. and especially Mr. Caryl on Job 28.25 . * Quid sit cogitatio vel meditatio sua , vel eloquium suum , nam Suach est secum cogitare , vel secum colloqui . Sanctius . How the Abstract doth augment the signification , see my Schools Guard. Rule 36. Omnia sabjicil quantumvis munita & excelsa , & propter altitudinem indecessa . Livelius . * Bamah . excelsa , it a dicuntur vel à celsitudine montium in quibus arae ad sacrificandum constituerentur ; vel ab ipsis aris quae altae sunt . V. Ravaneh in V. excelsus . See Mr. Case his Morning Lect. in quarto p. 58. See Mr. Gournal , and Doct. Gouge on Eph. 6.10 . In te stas & non stas . Aug. See more Uses in Mr. Perkins on the Creed , the first Art. 1. Vol p. 136 , 142 , &c. But of this at large , in my Comment . on 2 Tim. 3.2 . p. 28 , 29. See more in Mr. Dyke on the Heart , cha . 31. p. 397 , &c. See the misery of darkness both Natural and Spiritual , in my Com. on Psal. 82.5 . See my Com. on Psal. 82.7 . Quicquid magnum est & excelsum in terra , huie subjicitur . Luther . * D. Arrowsmith on John 1.3 . p. 46.59 * Elohe , Deus , one of Gods Titles in the Text , is a contract of Eloah , and in the plural number Elohim , this is one of the most frequent Names of God in Scripture : and denotes unto us that God is the Creator , Governour , and Judge of the World. On this Title see my Com. on Psal. 82.1 & Binchius Mellif . Theol. P. 1. p. 30. Notes for div A45333-e39520 Nasa , sustulit , sumpsit . ●●nah significat lamentationem amarissimam . Tarnovius . Threnodia seu carmen lugubre quo regni Israelitici interitus deploratur , Gualter . Ego tollo super vos sermonem qui eos adluctum & lamentum coget , etiamsi nunc sint praefracti contra Deum . Calvin . See Mr. Trap on Mal. 1.1 . See more at large on Amos 6.6 . See my Com. on Hos. 13.12 . Virgo Israelis i. e. regnum Israel quod simile est Pulchrae Virgini propter opes , & tranquillum statum , Piscator Israel vocatur Virgo , non propter intégritatem , sed propter ornatum & pulchritudinem . Estius in Loc. difficil . Praeterita profuturis ponit ad majorem rei certitudinem . Mercer . Cecidit , significat actum instantem & quasi inchoantem secundo cecidit , i. e. jam cadere incipit , ac brevi prone casu cadet Babylon . A Lapide . Nittesca , derelicta , deserta , abjecta , humi projecta . See Mr. Gr●enhil on Ezek. 9.2 . p. 211. See more in D. Ben●field on Amos 1.3 , 6. T is not Bakash , voluit petiit , but Parash , accuratè , diligentissimè , & summâ curâ quaerere . T is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , quaerite , but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , diligenter inquirite . Chi , ide● , qu●circa . V. Gerhard . Loc. com . de lib. arbitr . Tom. 2. ss . 73. mihi . p. 225. edit . ult . See more in my Beauty of Holiness , p. 6 , 7 , &c Sub nomine vitae Hebraei omnem hominis felicitatem complecti solent . Gualter . Deus novit mutare sententiam , si nos noverimus mutare mores . Aug. Against these see Mr. Gelaspies Miscel. ch . 10.11 . See eight Reasons for this in Mr. Gatak . Ser. on Mat. 6.33 . p. 43. folio . and Mr. Burgess , Spi. Refinings . Ser. 75. p. 453. Pulsandi M●taphora ard●r & zelus notatur , cum ob●●acula omnia assiduitate precandi perrumpimus . Car●w● Harm . See my Beauty of Holiness , ch . 7. obj . 4. See the excellency of this spiritual life in Mr. Lawrence his Life of saith , p. 7. &c. and Mr. Obad. Sedgwick on Isa. 55.3 . ch . 13. p. 489. See more on Amos 8. ult . Gilgal , Galo , jigleh , migratio , migrando , migrabitur , vel volvendo volvetur . See more in my Schools-Guard , on the figure Paranomasia . Aven , mendasium vanitas , inanita● . In my Com. on 2 Tim. 3.5 . p. 138. &c. Against such , see B. Halls Quo vadis ? p. 639 , folio . Multi sunt hodie mediatores , qui dum vident non posse improbari nostram doctrinam , vellent a ●quid medium fingere , i. e. vellent reconciliare Papatum cum doctrinâ Evangelii , & Propheta oftendit talem mixtutam non posse ferri à Deo. Calvin in locum . * Against going to Mass , see Willets Sy●ops . Controveis . 13. p. 698. D. Geo. Abbots Thesis , Quaes . ● . p. 139. Perkins Cas. Consc. p. 89. B. Halls Cas. Consc. Dee . 3. cas . 13. p. 183. Edit . ult . See more on Amos 8. ult . Obs. 5. & Mr. Greenh●l on Ezek . 20.27 , Obs. 4 p. 87 , 88. Ignis , i. e. sae●vissima Dei manus . Mercer . Tsalach , perrumpere , pervadere , feliciter Pertransire superatis omnibus impedimentis . Rivet in Isa. 53.10 . See M. Burgess spi. Refining , 1 P. Serm. 66. p. 403. Greenhils Ser. on Rev. 22.17 . p. 145. Reyners Precepts for Practice , p. 41 , 42. See D. Preston on Rom. 1.18 . p. 114 , &c. See more in Mr. Leighs Body of Divinity , l. 2. c. 9. and Mr. Ienkin on Iude V. 7. Obs. 5.6 . Tantâ reverentiâ aliquid petit ut cum Deo ; tantâ fiduciâ ac speut cum pat●e & amico se loqui sentiat . Mel. Adams in vita Luth. See my Com. on Psa. 82.4 . p. 101 , 113 , 114 , &c. and p. 200 , 201. See more in my Com. on Psal. 82.2 . Obs. 5. p. 100. and Mr. Patricks Jewish Hyp. ch . 9. p. 112. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 à navigando . Orion ci●ca Novembrem exoriens , coelum & terram variè tempestatibus turbat , Mercer . See more in Amos 8.9 . Tsalmavet umbrae mortis , i. e. maximae & densissimae tenebrae , quae timorem mortis incutere possunt . See more on Amos 9.6 . Est ipsum esse , tum suum formale , tum causale , rerum omnium , qui est Oceanus essendi , & immensum pelagus existendi , à Lapide . See Mr. Robinson on Ephes. 6.12 . p. 3 , 4. Stellae sunt Lunae famulae , noctis oculi , militiae coeli . Hammablig , confortans , corroborans , from Balag , robora vit , consortavis . Qui vires auget infirmis contra fortes , & direptoribus super propugnacula fortissimorum imperium donat . Chald. Paraph. Shod , vastato● , devastator , rapina . Gn●l gnaz , super robustum fortem , valentem . In my Com. on Hos. 13.16 . O●s . 7. p. 71. Integrum abominantur verbum . Senes & judices loco Dei positos , ad judi candum sedentes , oderant , non ferentes eorum correptiones . Pari insaniâ perfectè loquentem , i. e. veros Prophetas qui solum & perfectissimum Dei serm●n●●n annunciabant . Mercer . Est hoc extrem● corruptionis argumentum , quando illic loci correpti● nulla admittitur , ubi disciplina publica maximè regnare debet . Gualter . Videmus , & reges , & quicunque in mundo potestate aliqua praediti sunt , velint esse sacro-sancti , nec ullam admittant reprehensionem . Calvin . See my Com. on 2 Tim 4.10 . p. 421. Amant lucem splendentem , non redarguentem . See Hildersham on Psal. 51. Lect. 9. p. 52. &c. Bosces , deducitur vel à Rad. Bosc. i. e. pudefacere , vel potius à Bos , i. e. conculcare pedibus : cui vicinum est Baz , s●oliare , praedari , diripere . Domos excisionis , i. e. excisi & dolati lapidis , Mercer . Charme chemed , Vineas desiderii , i. e. desideratissimas , Praestantissimas , elegantissimas . See more in my Com. on Hos. 13.15 . p. 45. See more in my Com. on Hos. 13.16 . p. 106. In my Com. on Hos. 13.15 . Ob. 8. p. 58 , 59. Peshegnechem , à Pashang , transgressio , praevaricatio , rebellio . Guatsum , sortis , potens , n●merosus . Peccata fortiae i. e. gravia , grandia , crudelia , obstinita . V. Schools-Guard , Rule 25 Hostes ●usti , vel affligentes justum . Vatabl. Cophar , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , vel redemptionis pretium . In porta i. e. in publico judicio . Met. subj . In my Com. on Psal. 82.5 . Obs. 1. p. 130. See Hildersham on Ioh. 4.16 . Lect. 14 p. 64. Dyke on Ioh 2.24 . p. 84. Ne pecces , Deus ipse videt , bonus Angelus astat , accusat Satanas , conscia mens cruciat . See more in my Com. on 2 Tim. 4.3 . Obs. 1. See my Com. on Hos. 13.16 . p. 109. &c. Fortes & strenui sunt non contra bostes , sed ad ●xbauriendos catices , gigantes non ad b●llandum , sed ad potandum & peccandum . See more in my Com. on Psal. 8.2 . Index Bribery , and on Amos 4.1 . Cartwright on Psal. 15. ult . Mr. Patrick in his Jewish Hypocrisie , ch . 9 , 10. &c. See my Com. on Psal. 82.2 , 3 , 4. p. 100 , &c. Hammaskil , ille prudens , intelligens , erudiens , à salal intellexit , prudens fuit , consideravlt , prospexit , circumspexit . See more in Dr. Burges his Ser. on Amos 5.13 . p. 3 , 4. printed . 1660. See Ward on Mat. 11.25 . p. 91. ubi plura . Rang , denotat malum culpae , & malum paenae . Tempore in illo , i. e. tempore paenae , quae modò fuit denuntiata . vers . 11. Piscat . Pauper si prudens , eliget potius , dum fraus & potentia dominantur in judiciis , pecuniam amittere , & seipsum scel●ri● reum aut injustum pecuniae possessorem feteri , quam fori molestiam , judicum calumniam & honorum suorum majora multo dispendia subire . Hieron ▪ Silebit , cum aliis nihil profit , sibi vero malum afferat . Grotius . Prophetas vocat prudentes , quorum munus est peccatum arguere , qui cum viderint eo tandem erupisse bominum picca●a , ut r●vocari non possint , ●acebunt . Sanctius . Non est Minister Christi qui non est ad mille mortes paratus . Chrysost. Silere hic sumitur pro non redarguere scelerae quae grassantur , ad quod tamen silentium redactus est , non sponte sud , sed violentiâ tyrannorum in illum savientium . Ravanel . Silebit i. e. non murmurabit contra Deum , quia agnoscunt Paenam esse justam . Piscat . See more on Amos 6.10 . Tacebit prudens , pr●bans & laudans justum Dei judicium & impiorum supplicium . Quicunque pec●at , agit contra rationem rectam , quae est prudentia . Aquinas . In my Com. on 2 Tim. 3.9 . Rerum exitus prudentia metitur . Boethius . See Dr. Annesly Ser. on 2 Chro. 12.32 . preached 1655. See Caryl on Iob. 3.2 . p. 320. before on Amos 4.4 . p. 50. &c. See my Com. on Psal. 82.4 . p. 112. Nullum numen abest , si fit prudentia . Iuven. Sat. 10. In omni virtute debet esse . 1. Prudentia . 2. Iustitia . 3 fortitudo . Temeritas est florentis aetatis , prudentia sene●tutis , Cicero . Mr. Caryl on Job 29.9 . p. 492. See my Com. on 2 Tim. 4.2 . p. 339. See Mr. Edw. Symons Ser. on Amos 5.13 . preacht 1642. Greenhil on Ezek. 29.21 . and Mr. Baxters Ser. on Iam. 1.25 . p. 231. See Balls Power of Godliness l. 1. c. 2. p. 18. &c. Against Scepticks Gelaspies Miscel. c. 11 p. 134. Parum interest inter fidem negare , & nolle asserere , Fulgent . See more in Amos 6.10 . Motives to Patience , see my Com. on Hos. 12.13 . p. 10 , 11. Mr. Symons Ser. on Luk. 21.19 . p. 97 , &c. Quaerere bonum n●hil aliud est quam dare operam beneficentiae . Calvin in locum . Quaerere bonum & non malum ●st studiose sectari bonum , à malo vero abhorrere ; atque adeò est resipiscere , pietati & bonis operibus studere , & vitam sanctam agere . Ravanel . Rang , malum , in q●um , durum . See Mr. Obad. Sedgwick on Isa. 55.1 . p. 397 , 402 , &c. See Fenner on Wilful Impenitency . See a nine-fold good in God , Mr. Obad. Sedgwick on Isa. 55.2 . ch . 11. p. 441. In my Com. on Psal. 73.25 . Sineu rang , odio habete & prosequimini malum . Ahebu to● , ardenter & vehemen●er diligite bonum . Iusti fuere justitiâ sincerâ , non simulatâ , nec tantum hominibus se probabant , sed Deo. Cartwr . Harm . Shanan , ite●avit , repetiit , acuit . See the evil of Sin in D. Preston , on Acts 9.6 . p. 271 , ●72 . D. Bolions Ser. on 2 Sam. 24.10 . & Mr. Burroughs Evil of sin . B. Ushers Meditat. p. 93 , 121. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , abhorrentes à malo . The simple Verb imports detestation , which is increased by the composition . See D. Reynolds on the Passions . Chap. 12.13 , 14 , &c. Church his Miscel . p. 107. & D. Tho. Taylors Ser. folio . p. 439. Balls Power of Godliness , lib. 3. ch 3. p. 201. In my Com. on 2 Tim. 4.8 . p. 408 , 409. Ho , ho , heu , heu ! quae vox est gementis & plangentis stragem Samariae . Hierom . Cantabat maestis tibia funeribus . Ovid. Fastor . l. 6. See in Mr. Caryl on Iob 3.8 . Ut qui conducti plorant in funere , dicunt Et faciunt prope plura dolentibus ex animo . Horat. de art . Po●t . Verbum transeo , cum de Deo dicitur , semper plagas & adversa denotat . Hieron . Against mockers , see Mr. Ienkin on Iude 18. and Mr. Cawdry his Ser. on Prov. 29.8 . preached before the House of Com. 1643. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Aristot. Eant reprobi , & voluptatum suarum de●deria multa ●ni●quitate consumant , atque eo temporalia stagella non sen●iant , quo aterna ●o● supplieia expectent . Aug. in Psal. 93.20 . Corpora mag●animo satis est prostrasse leoni . At lupus & turpes instant mo●ientibus ursi , Ovid. Trist. l. 3 Eleg. 5. Ursus leone truculent●or , etsi non fortior ; leo enim pa●cit prostratis , u●sus etiam in cadavera saevit . Rivet . Ne putetis quicquam fo●e levation●s etiamsi centies volvatur mundus , & mutetur temporis conditio . Calvin . Incidit in Scyllam cup●ens vitare Charybdim . P●ov . Epitasis est in affirmatione cum negatione contrarii . Maas , contempsit , repulit cum fastidio tanquam vile & contemptum quid . Reprobavi festivitates vestras . Chald. Paraph. Chaggechen , festivitates vestras , à chagag , salta●e , festum celebrare , hinc ●hag , dies festus , & laetus in quo homines ed in t , bibu●t & saltant , & synecdochicè hostia quae die fes●o offerebatur . In diebus interdicti vestris . Heb. V. Moses unvailed . ff . 29. p. 108. Non ex opere operato , nee ex opere operantis , non ex merito offerentis , nec ex merito operis , sed ex solo merito Christi gratum est . See Binchius Mellif . Theolog . Part 3. p. 23 , &c. Loquitur non 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , sed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , & secundum quid . See Dr. Gouge on Heb. 10.5 . ss . 16 p. 434. & M. Patrick on Micah 6.8 . See my Schools-Guard , Rule 32 Hypocritae quasi sub Ajacis clypeo occultant sua scelera , sub suis Caeremon●is . Calvin . See D. Bolton on Isa. 58.2 , p. 26● , folio . See more before on Amos 4.4 . & 5.5 . and in my Com. on 2 Tim. 3.5 . See this Point fully and learnedly proved , by Mr. Patrick on Micah 6.8 . p. 98 to 131. and in his Jewish Hypoc . ch . 16 p 247. Noli extrins●cus pecus , aurum , arie'em quarere , habes in te quod occidas . Si te excelsum feceris , longinquabitur à te , si te humiliaveris , propinquabit ad te . Aug. Adverbia apud Deum praevalent verbis , ut in naturalibus forma est decentier materiâ ; sic in moralibus plus commendatur modus , quàm actio . Luther . See Binchius Mellific . Theolog . Part 3. p. 23 , &c. Ab 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , totus , & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , cremandus . Gaul●h , ascentio , elevatio , Holocaustum . See Caryl on Job 1.5 . See how it Typified Christ in D. G●ild , Moses unvailed . ss . 32. p. 116. Ainsworth on Levit. 2.1 . sets down nine sorts of Meat-offerings . Minchah , prop●ie significat munus farinaceum , & erat accessio victimae . Calvin . See Moses unvailed . ss . 36. p. 129 , &c. See Mr. Iacksons Annot on Levit. 7.15 . and Moses unvailed . ch . 37 p. 132. Bellarm. de effectu Sacram. lib. 2. cap. 14. Fallacia à d●cto secundum quid , ad dictum simpliciter . See Dyke on the Heart , p. 29. & p. 111. Putabana se sua deliria lyr and● tegere , & suavi concentu aures Dei irati mulcere , eumque quasi incantare . à Lapide in locum . Hamo● , strepitus , rixa , tumultus , maltitudo . Tumultum vocat , quod sine spiritu clament & ululent . Mercer . Hic strepitus fu it Deo molestus , ut grunnitus suis , aut clamor asinorum . Hieron . See more on Amos 6.5 . Nebel est Instrumentum Musicum eujus species nobis est incognita , Calvin . In Papatu , Organorum concentus , & campanarum boatus , non postrema cultus Divini pars esse creditur . Gualter . See more on Amos 6.5 . A Lapide in Amos 5.23 . Iiggal , volvat , à Rad. Galal , volvere , convolvere , obruere . The vulgar Latine mistaking the root , render it , Revelabitur ; and render Vau by & , when it is oft used adversatively , ( as it is here ) by sed . Benacha● Ethan , tanquam torrens fortis , vel fluvius vehemens . Actio una non denominat hominem . Rapido montano flumine to r●ns , Sternit agros , ste●nil sata laeta , boumque labores . Virg. Aeneid . l 2. See more in my Com. on Psal. 82.4 . p. 112 , &c See Mr. Patrick Jewish Hypoc . chap. 14 p. 226. Quod major multitudo abrepta fuerat , ideò totus populus meritò damnatur . Calvin . Scriptura plenum ac integrum numerum usurpat Synecdochic●● pro part● , cum paululum quiddam a●t desit , aut excedat . Aug. de Civit. De● . l. 15. c. 24. V. Plenius D. Reynolds de lib. Apochry . Praelect . 219. p. 1288 , &c. See the large Annotat. on 2 Sam. 5.5 . See more in my Com. on Hos. 13.12 . p. 4. to 11. See more in my Comment ▪ on 2 Tim. 4.10 . p. 427 , 428. See more in my Com. on 2 Tim ▪ 4.10 . p. 429. Frustrà expecto quia obduruisti in scelere , desperata est tua correctio , funditus ergò te evertam . Hieron . See my Com. on Hos. 13.16 . p. 82. & 146. See my Schools Guard. Rule 22. Quia non soli Deo offerebant , perinde erat ac si no● offerebant . Mariana . V. Ialkut in his Heb. Com. on Jer. 7. V. Tertul. Apologer . c. 9. V. Euseb. Praep. Evang. l. 1. & l. 4. c. 7. V. Strabo Geog. lib. ●5 . V. Beza in Act. 7.43 . Melkekem , regi vestro . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Tabernaculum Moloch . Sept. Netsatem , portá●tis , i. e. amáftis , suscepistis , approbâstis . Mercer . Tsalmech●m , from Tselem , Imagines vel figuras vestras . See more , Dr. Reynolds de lib. Apocryph . Lect. 219. & de Idolol , Rom. Eccles. l. 2. c. 3. Sect. 40. p. 422. & Rivet in Hos. 8.4 . and above all , Mr. Durham in his elaborate Com. on Revel . 9. p. 454. Cocab elohechem , stellam vestrorum Deorum . These Israelites had many other deasters , and false gods , if we may beleeve Iosephus Antiq. l. 4. c. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Portastis tabernaculum Moloch , pertinet ad 40. annos in Deserto , cum sacrificarunt non Deo , sed Moloch & Idolis , Act. 7.43 . See more in M. Caryl on Job 31.26 . Obs. 1. See more in my Com. on 2 Tim. 4.4 . Obs. 5. Error minimus in prin● pio , fit maximus in fine . See Manton on Jude 12. p. 421. and my Com. on 2 Tim. 3.13 . p. 230 , &c. Greenhil on Ezek 8.16 . Fertilis est Idololatria ut ex uno Deo fictitio centum mox gignantur ; ex superstitione unâ s●aturiant mille . Calvin . See my Com. on Hos. 13.16 . p. 146. Quis nescit qualia demens Aegyptus portenta colat ? Iuven. Sat. 15. V. Godwin . Jewish Antiq. l. 4. c. 7. p. 164. & M. Iohn Smith , his select discourse . p. 25. and my Com. on Hos. 13. p. 119. Humanarum mentium ludibrium superstitio . Curtius . Amos 4 ult . See Caryl on Job 31.26 . Obs. 4. Talis esset Idololatria , qualis in orbe terrarum nunquam vel visus , vel auditus fuit . Coster . Encherid . c. 12. See more Caryl on Job 31.26 . Obs. 3. and my Com. on Hos. 13. p. 89 , 120. See more , Sharpius Sym●hoa . Loc. 57. p. 212. Schools-Guard . Rule 20. V. Ioseph . Antiq lib. 9. c. 14. & lib. ●1 . c. 5. See my Com. on Hos 13. V. Index Idolatry . Notes for div A45333-e75670 In hoc capite est admirabile quoddam artificium , t●m ad morem , quàm ad ornatum & venustatem orationis . Aug. de Doct. Christ. lib. 4. cap. 7. Vae , est interjectio summam & gravissimam calamitatem alicui obventuram significans ▪ Ravanel . Hass●aanannim i. e. quetis , insolentibus & securis ; tranquillilas ●n●m homines ●uros & insolentes reddit . Radix Shaan videtur constata ex sheen , i. e. q●i nihil tiin●nt , currant , ag●nr ; sed in summa pace & rerum affluentia , securam , otiosam , tranquillam , & delicatam agunt vitam , à Lapide . The Septuagint mistaking the root Shaat , for Shaan , doe render it corruptly , Vae spernentibus Sion . Nekube , i. e. famofi , celebres . R●scit , significat , pr●mit●as , & principium gentium inter quas eminebat Israel , tanquam populus à Deo ele●tus , Deique primo genit●s . à Lapide . Aug. Confes. l. 3. c. 5. V. Perkins on Heb. 11.12 . p. 93. & Rivet Isagoge ad Scripturas , cap. 28. p. 1026. fol. Vol. 2. V. Mr. Ant. Burgess on 1 Cor. 3.5 . p. 74. Naim , i. e. pulcher , speciosus , suavis , tales enim sunt Psalmi quos David composuit , & cani jussit , à Lapide . See more in my Com. on Hos. 13.15 . p. 48 , 49. See my Com. on Hos. 13.13 . p. 14. In my Com. on Hos. 13.16 . p. 64 , &c. See my Com. on Hos. 13.16 . p. 101 , 102. Fuit urbs munitissima , & obtinuit summum imperium , deinde vicina regio amaena fuit & fertilis . Calvin . V. Plin. lib. 6. c. 26. Hebraice dicta est Chamat , i. e. sol , quòd quasi sol inter urbes orientis ●ffulgerit , à Lapide . 'T is not Nabat , vidit , but Reu , from Raah , observavit , curi●se inspexit . V. Schools-Guard , Rule 3 ▪ See more in my Com. on 2 Tim. 3.4 . p. 118. See more in my Com. on Psal. 73. ult . Obs. 1. See more in my Com. on Hos. 13.16 . p. 71. Middah , from whence comes Menaddim , significat remotionem , seu quicquid prop ▪ er immunditiem removetur ; quod omnes fugiunt & aversantur . Diem mali , i. e. diem panae , synes . Gen. Separati estis in diem malum , vulg . Though the evil day bee here primarily m●ant of some particular judgement coming upon Israel , yet it may be extended unto the day of the general Judgement , which will be unto the wicked ( ●n a way of eminency ) the evil day of sad and doleful tidings . Iea●es . Menaddim , elongatis , procul repellitis , & cum fastidio quodam & contemptu à vobis rejicitis diem malum . Mercer . Chamas , Violentia , rapina , injuria , injustitia & iniquitas . The word is , Shebet , Sedes , 't is not Shabat quiescere . * Sedes , i. e. tribunal . ( Syn●c . Gen. ) Violentia , i. e. in qua p●onuntiatis violentas senicutias , seu in qua violentiam exercetis sententiis vestris . Met. adjuncti . Solium in quitatis significat patentiam , mignitudinem & dominium impietatis . Mercer . V. My Com. on Psal. 82.2 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Timor facit consiliativos . Arist. Rhet. l. 2. c. 6. Quae procul sunt , ea non metuuntur ; sciunt enim omnes se aliquando morituros , sed quia mors non prope esse videtur , ideo eam nihil curant . Arist. Rhet. l. 2. c. 6. V. my Com. on 2 Tim. 3.3 . p. 89 , 90. Gnal Mittoth Shen , super lectis dentis . Met. Mat. Hashshokebim , Iacentes , ● Shacab , procubuit , jacuit ; It was their daily Trade so to do , as the participle implies . Marbec , saginarium , ubi vitali saginantur . Agnos è grege & Vitulos è niedio saginarii , i. e. Agnos optimos è grege , & Vitulos op●imos ex saginario ; nam Praepositio Ex , nomini apposita 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & praeminentiae cujusdam significationem ipsi quandoque tribuit , seu 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 notat . Glassius in Philog . S. l. 3. Tract . 6. Canon . 8. mihi p. 765. Ubi Plura . See the vileness of Epicurus , in Ross against Browns vulgar Errors , p. 255. and Culverwells Light of Nature , ch . 17. p. 185. Against Luxury and Gluttony . See Mr. Greenhill on Ezek. 16.13 . Obs. 1. p. 183. and 16.49 . p. 280 . See more in my Com. on 2 Tim. 4 10. Obs. 2. p. 421. See my Com. on 2 Tim. 3.2 . p. 21 , &c. Happoretim , i. e. qui particularizant ad os nablii , qui propria & particularia cantica concinunt , eaque varia juxta varium concentum nabili , à Lapide . V. Leigh C●iti●a S. in V. Poretim . p. 195. fol. Nullum vitium sine patrocinio . Quod exemplo fit , id jure fierî putant Cicero . Chasab , ex cogitavit , deliberavil , consultavi● . V. Polydor. Virgil . de Invent. Rerum . l. 1. c. 14. Weemse Christian Synagog . ● . 6. p. 143. Solent resp . cum Musica mutari . Plato de legib . lib. 2. V. D. Willet Synops. p. 683. Edit . ult . Aug. Confes. l. 10. c. 33. Iustin Mart. Explic. Quaest. à Gentibus positarum . Quaest. 107. p. 446. See more in an excellent seasonable Sermon of Mr. Pool on Joh. 4.24 ▪ preacht at Pauls , 1660. V. Cassiodor , l. 2. Epist. 40. Aristot . in Polit. l. 8 c. 3.4 , 5 , 6 , 7 , 8. Plato de Rep. Dailog . 3. Hieron . Epis. 10. ad F●riam . Chrysost. Hom. 42. in Acta . V. de Croy Conform . 1. chap. 26. p. 62. Alexand. ab Alex . lib. 4. c. 17. In his Speculum Charitatis , l. 2. c. 23. Papa●us , totus Organis & Musicis cantibus perstrepens , dat siue mente sonum . Danaeus . In lib. de Vanitat . Scient . c. 17. Boantes potius quàm Oran●es . Pet. Martyr . Facessant superstitiosi boatus Papistarum , qui Psalmos in Templis . reboruntes Musicā Theatrali sed linguá non intellectá tanto strepitu & tumultu ut si uterentur linguá Vernacula , nemo tamen quid ab illis dicatur intelligat . Pet. Martyr . Organorum species hujusmodi est , canora , cithara , decem chordis ●oaptata , & haec cum plectro percutitur . Nabla verò duodecim sonos habens , digitis tangitur , & reliqua . Hinc perspicere licèt istiusmodi Organa à David confecta , diversa fuiffe à nostris , &c. Polyd. Virgil. de Invent . Rerum . lib. 1. cap. 15. mihi p. 52. Cantabat fanis , cantabat tibia ludis , cantabat maestis tibia funeribus . Ovid. Fast. l. 6. V. De Croy Conformit . 1. ch . 26. ●●llarm . de bonis operibus lib. 1. c. 17. V. Altare Damascenum p. 490 , &c. ☜ Et Bodium in Ephes. 5.19 . ☜ Et Danaeum de Precatione cap. 3. p. 618. folio . Et Tibeni Syut . p. 793. Musica Instrumenta magis animum movent ad delectationem ▪ quàm perea formetur interius bona dispositio . In vet●ri autem Testamento usus erat talium Instrumento rum quia populus erat magis durus & carnalis ; unde erat per hujusmodi Instrumenta provocandus , sicut & per promissiones terrenas , tum etiam quia per hujusmodi Instrumenta corporalia aliquid figurabant . Aquinas 2 a. 2 ae . q. 91. art . 2. Hooker Eccles. Polit. p. 259. Quinque metris constant , Iob , David , tres Solomonis . Greg. Nazian . Simplex cantio cogitationes malas amolitur , mentem ad fructificationem divinorum rigat , Pictatis decertatores generosos & fortes per constantiam in rebus adversis efficit ; omnium rorum quae in vita tristes accidunt , piis affert medicinam Iust. Martyr . Quaest. 1. ad Ortbod . 107. mihi p. 462. Non aliud cogites , & ●liud cautes . Bern. Non est strepitus o●is , sed Iubilus cordis , non son●s labiorum , sed motus gaudiorum ; voluntatum , non vocum consonantia . Bern. V. Dyke , Deceitfulness of the Heart , c. 12. p. 147. Bis peccat , qui exemplo peccat . * Magis miror David saltantem , quam pugnantem . Greg. Hashatim , bibentes , from Shatah , bibit , convivatus est , quia in conviviis largiter bibi solet . V. Schools Guard , Rule 56. Mizrek , pelves sparsoriae , phialae sive crateres , ex quibus aspersiones fiebant . Hinc Mizrak , a spargendo deducitur , & proinde vas patulum , amplum , & capax admodum significat . Gualter in locum . * Non est eorum usus omninò expellendus , sed unguento tanquam medicamento , & auxilio utendum est , ad vires languentes excitandas . Terbul . Paedagog . lib. 2. cap. 8. * Reshith ( from Rosh caput ) Shemanim primitiis olearum ungunt sese , i. e. lectissimo & praetantissimo unguentorum , idque ad luxum non ad munditiem aut sanitatem . Nechlu , from Chalah , doluit , aegrotavit , animo tristis fuit . Gnal Sheber , pro confractione Ioseph , i. e. populi Israelitici . Met. effic . & S●n. partis . Ioseph , pro quovis fratre hic ponitur , quia inter fratres Ioseph fuit celebris , vel propter mala quae pendit , vel propter bona quae rependit . Aug. de Doct. Christ. lib. 4. cap. 7. Otiosus nemo in amantis domo . Gen. 18.6 , 7 , 8 , See my Com. on 2 Tim. 3.3 . p. 92 , 93 , &c. See my Com. on 2 Tim. 3.3 . p. 90 , &c. Apud . Lacri . lib. 7. See more in Mr. Brinslys Ser. on Psal. 14. ult . & Mr. Case on Psal. 94.12 . p. 5 , 6 , 7 , &c. When the Emperor bid Terentius ask what he pleased , and hee should have it ; Templum petiit pro Orthodoxis . Against such , see six Reasons in Mr. Gatalers Serm on Amos 6.6 . p. 59 , &c. 2 Part , folio . And M. Pringle his Ser. on Psa. 125.4 . p. 21 , &c. See my Com. on 2 Tim. 3.12 . p. 218 , &c. See four Duties which God requires of us in his peoples troubles . Gataker on Amos 6.6 . p. 63 , 64. Gnattah , propediem brevi , opportunè q. d. propter peccatae nunc imminet paena . V. Schools Guard , Rule 16. Mirzach , est convivium funebre in exequiis mortuorum , ad consolandum propinquos mortui parari solitum , à Lap. V. Leigh . Crit. sac . Heb. in V. Razach . p. 228. folio . Sur , accedere , recedere , removere . Ingentia beneficia , ingentia vitia , ingentia supplicia . See Doct. Sibbs Beams of Light , on Acts 13.36 . p. 175 , 176. &c Quae implent eam , i. e. plenitudinem ejus . Heb. Sagar , claufit , occlusit , conclusit , coercuit , ut nullum esset effugium Gair , civitas , i. e. civitates . En●l numeri , & Met. Sub. Gaon , excellentia , gloria , superbia Iacobi , i. e. Israelitarum . Met. effi● . Gloriosum Dei Templum hic gloria Iacobi nominatur . Rivet . Armenoth , i. e. Palatia , & arces basilieas . Taab , desideravit , & per Antiphrasin abominatus fuit ; in Cal●est desiderare , in Piel contrarium significat , ut aversari , abhorrere ; sic plerique verba Hebraea in diversis conjugationibus contrarias babon● significationes . Mer●er . Per animam vita Dei intelligitur , i. e. ipsamet Dei essentia , se● ipse Deus . Polanus Syntag. ● . 2. c. 35. Iuravit i. e. immutabiliter decrevit . See my Com. o● 2 Tim. 4.1 . p. 305. See Dr. Bolton in his Serm. in folio on Joh. 1.50 . p. 190. See more in my Comment . on Amos 4.13 . V. Mendoza in 1 Reg. 1.3 . A●not . 5. p. 134. See more in my Com. on Hos. 13.15 . 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 , de●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 remissio●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 , au● siquis bobus cam vellet arare ; sie ego frustra laboro , dum vos hortor ad faciendum recta , quia pla●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. 8● . 2 . Le●o●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 ves●ra . Hassemachim , Latantes , vel qui laetantur , Participia ha● 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. Notes for div A45333-e98320 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 ●levant & exal . an t pedes . Ter centum niveitond●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. 1● . 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 . T●hom rabba , multiplicity of waters , o● the deep Sea , Exo. 25.5 . Is● . 51.10 . i. e. Populi , domo●um & opum imm●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 camentar●● . Stabat super murum adamantinum . Ni●z●zab , stans , ad indicandum firm am stantis resolutionem . Lo o●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 places were , see Mr. Greenhil on Ezek . 6.3 . p. 4 , 5. Mi●deshe , sanctuaria . See more in Mr. Greenhil , Ezek. 6.3 . Obs. 2. Magnum hoc ●st zeli Prophetici argumentum , quod Ieroboam regem , potentiâ r●gni & victoriis illustrem , Amos diserte nominat . Gualter . Amazias fuit Pontifex Idolorum , i. e. vitulorum aureoram in Betheli . à Lapide . Fuit illius loci praefectus regius . Tarnovius . Cum sacerdotem nominat , non vulgarem neque infimum videtur intelligere , sed inter alios insignem , velut sacrificulorum Bethel principem . Paraeus . See Mr. Caryl On Job 12.19 . Carnalibus verbum Dei sine cruce non potest nuntiari , comes veritatis cr●x . Merter . Kaskar , ligavit , colligavit , & per Metaphoram , conspiravit , conjuravit , rèbellavit . Amos non in Regem , sed in Amaziae mendacia , & abominationes rebellavit . Mer●er . A great man counselled B. Latimer when he came first to Court , that he should in no wise contradict the King , but let him have his sayings , follow him , go with him . Latimer Ser. 7. p. 83. b. See Mr. Baxter , Fools prosperity , p. 293 , &c. Cogitant de se actum , si apud plebem sit locus veritati , coram veritate potentissima non potest stare mendacium , ne momento quidem . Mercer in locum . See more in my Com. on 2 Tim. 3.8 . Obs. 1. Ne offend●mur , si hodie etiam summi ; Pontifices , Cardinales , Episcopi , &c. Evangelicae doctrinae prae aliis reluctantur . Gualter . Curavit Amazias Proprium commodum , sicut hodie videmus Cardinales & cornutos Episcopos , qui Principum aulas occupant , non preferre qu●d habent in animo ; vident enim non posse stare suam tyrannidem nisi aboleatur Evangelium . Vident doctrinam nostram minari frigus , vel potius glaciem suis culonis , deinde vident se nullos fore in mundo nisi nos oppresserint . Calvin in locum . See an acute Ser. of Mr. Edw. Symonds , on Phil. 2.21 . printed 1642. See Bu●roughs Moses Choyce , cha . 1. p. 17. Solenne est ut Christianis crimina Seditionis , & laesae Majestatis à persecutoribus affingantur , quibus tamen non sint obnoxii . Centur. Magdeb . 2 Col. 420. O●tendunt nostram Doctrinam non posse recipi quin totus orbis mutetur , quia totus ordo politicus pereat , quin reges spolientur suâ p●t●●tiâ , conciliant sibi favorem his obliquis artibus . Calvin in locum . See Latimers ser. p. 43. b. p. 71. b. p. 106. b. Edit . ult . Si Tiberis non ascendit ad maenia , Si Nilus non ascendit i● arva , statim Christianos ad leones . Tertul . Apolog. c. 40. Aug. de Ci vit . Dei. l. 2. c. 3. See Mr. Bolton , Comfort afflict . Consciences , Part 1. ch . 2. Sect. 2. p. 155 , 156. & D. Sande so● his second Ser. Ad clerum , p. 56 , &c. King Iames calls them the Devils Brood , Ubi cunque Iesuita , ibi est regum proditor , scelerum machinator . See Whites way to the true Church Di● gres . 54. p. 429 , &c. and Mr. Clark in the life of Luther . See Rivet . Cathol . Orthodox . Q. 1. p. 12 , 13 , 14 , &c. and Mr. Baxters Key to Catholicks , chap. 31. p. 189 , &c. To comfort us against Slanders . See my Com. on 2 Tim. 3.3 . p. 88. See Watsons Ch●●●● ch . 15. Pax cum hominibus , sed cum vitiis cominùs & eminùs pugnandum est . See Caryl on Jo● 9.13 . p. 244. Doctor Ganden in a Sermon Preacht at Court , 1642. on Heb 12.14 . p. 35 , &c. Bishop Latimers Ser. p. 114. b. See more in Mr. Burroughs Gracious Spi. ch . 6. p. 137 , &c. and his Irenicum , ch . 31 , 32 , 33. and the interest of England in three Queries , p. 41 , & 48 , &c. See Mr. Pryn his Treatise of the Treachery and Disloyalty of Papists to their Soveraign printed 1643. See more in my Com. on 2 Tim. 3.3 . Epicurus aut Deos fi●git otiosos , aut nullos , Minut. Faelix , who lived in the third Century . V. Ross his Confut. of Browns vulgar errours , ch . 16. p. 255. Figulus invidet figulo , & faber fabro . Utinam Ieroboamum imita rentur nostri seculi principes , qui Amaziae calumnias non magni fecit , nec quicquam in Prophetam durius statuit . Gualter . See Mr. Clarks Lives , 1 Vol. in the Life of Mr. Fryth . Incautè creduli facilè circumveniuntur ab his , quos bonos putaverunt Minut , Faelix , p. 39. See my Com. on 2 Tim. 3.17 . Obs. 2. p. 269. Vide quibus argumentis pugnant , qui veritati adver santur , astutè quidem aliquot rationes , & interdum Scripturis agunt , sed maxima fiducia illis in regum ac principum authoritate reposita est . Gualter in locum . Ibi urgente Prophetâ & dura fulminante vaticinia contra illum locum , spes nulla relinquebatur copiosi lucri . Sanctius . See Amos 4.4 . Mikdash melech , Sactuarium vel Sacrarium regis . The word is alwaies used for a Sanctuary , Exo. 15.17 . & 25.8 . Isa , 8.14 . & 16 . 1● . Ezeck . 5.11 . Periculosum est scribere in eum , qui potest Procribere . In Dei cultu non spe●iosae rationes sequendae , sed Dei verbum . Mercer . Both mamlachah , Domus regni . Quid est praedicare , nisi furorem mundi in se derivare ? Luther . Multi favent Majestati , magis quam veritati . Bern. D. Preston in his Position of the irresistibleness of converting Grace . p. 1 , &c. Boker , bubulcus , quasi Bakar , bos , quia fuit custos boum . Sycamorous est arbor media inter ficum & morum , unde nomen ejus , à 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ficus ; & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , morus . Minshaw . Amos non victûs caûsâ Prophetabat , nam didicerat vitam Sycamoris & agrestibus aliis rebus tolerare . Iunius . V. A Lapide in locum , ubi plura . In my Com. on 2 Tim. 3.8 . Obs. 2. p. 155. See more in my Com. on 2 Tim. 4.21 . Obs. 3.1.479 . In my Pulpit-Guard p. 55 , 59. Because Amos speaks of a flock here , therefore some would gather that Amos was a Shepherd , but the word Hatson is general , and relates to a flock of great Cattel , as well as small . Si aliud jube● imperator , aliud Deus , quid judicatur ? Major potestas Deus . Aug. de verb. Dom. Serm. 6. See more in my Pulpit-Guard . Arg. 2. p. 11 , 12 , 17. Zanah , fornicatus , scortatus fuit . It implies a voluntary act . So Gen. 38.24 . Judg. 19.2 . Ezek. 13.34 . Hos. 4.13 , 14. Grandis dolor incredibilisque ignominia quando maritus in media civitate u●oris injuriam prohibere non potist ; non est tanius dolor in filia construpata , quantus in uxore polluta ; maritus enim libentius audit uxorem interfici , quam pollut . Hieron . Chebel , funis , Metonymyc●s capitur pro parte seu tractu terrae funiculis mensurato . See more on ver . 13. Obs. 1. See more in Caryl on Job 5.5 . p. 200. and on Heb. 11.28 . Malè parta male dilabuntur . See th●s Point la●gely and learnedly debated . Pro & con , by Mr Bell in his surv●y of Popery Part 3. Char. 3. p. 218 , &c. Gravius peccat Sac●●dos si uxo●em ducat , quàm si domi concubinam foveat . Coster . Enchirid. cap. 17. propos . 9. Hist. Tripart . lib 2. c. 14. R●ffin . Hist. Eccles . l. 10. c 4. Copula sacerdotalis , nec legali , nec Evangelicá , nec Apostolicá authoritate prohibetur Gratian . Q. 26. S. 2. Bellar. de Clericis , l. 1. c. 18. See Mr. Chancy his Ser. on Amos 2.11 . printed 1655. Notes for div A45333-e120370 Of this see more on Amos 4. ult . & 6.11 . Kajitz , aestatis , i. e. rest vorum fructuum , qui aestate maturuerunt , & jam decerpendi sunt . Met. Adjuncti , Tempus pro iis quae sunt in tempore ut videre est , 2 Sam. 16.1 . Isa. 16.9 . Kelab , canistrum , Uncinus , cavea , We must press the same thing again and again Hardy , 1 John 2.9 . p. 163 , 164. V. Psal. 82.2 . Obs. 1. p. 9. See more in my Com. on Hos. 13.15 . Obs. ● . p. 46 , 47. Kajitz , aestas ; Ketz , finis . Nolo ad eorum impietates ultra connivere , nec impunitas praeterire . Merce● . See more , Amos 6.1 . Obs. 1. & Camero in Mat. 18.8 . p. 114 , 115 , 116. folio . In my Com. on Hos. 13.16 . p. 109 , 110. In my Com. on Hos. 13.4 . Obs. 3. & 4. Ululabunt cantica Palatii . Vatabl. & Montan. Rab happeger , multiplex , cadaver , i. e. multa erunt cadavera , multi occidentur . It is a kind of Aposiopesis , when men are angry and troubled , so that they curtail their words : many dead bodies in every place , i. e. there shall be many dead bodies in every place . See my Schools-Guard on that figure . See more in my Com. on Hos. 13.12 . Obs. 1. & 13.13 . Obs. 8. & 13.16 . Obs. 6. Shaaph , absorbere , deglutire , anhelare , ardenter cupere . Hashshaphim ebion , absorbentes egenum . Ad abolendum mansuetos terrae . Montan. Gnanave , mansuetos , modestes , pauperes . See more in my Com. on Amos 4.1 . Obs. 4. See more against oppression , in Mr. Dents Path-way . p. 197 , to 215. See my Com. on Psal. 82.4 . Obs. 6. p. 121 , 122. Against Inclosures , see Mr. Rob. Bolton on Self-examination : p. 237 , &c. Interrogatio indignantis & optantis , q. d. nimium diu durant feriae . Piscat . V. Hospinian . de Orig. Festor. c. 4. mihi p. 15. See more in Weemse on the Ceremon Law , chap. 22. p. 100. Siclus apud Hebrae●s fuit genas nummi simulque ponderis . Ravanel ; in V. Siclus , ubi plura . Siclus suit moneta certi ponderis , & omnium ponderum regula . 'T was the weight of all things ponderous , and commonly weighable amongst them . See Weemse Vol. 1. page 142. in fine lib. Gnivvet , pervertit , curvitatem quandam & perversitatem deviantem à recto denotat . See more in Mr. Trapps Com. on Amos 8.5 . See more in my Com. on 2 Tim. 4● 2. p. 326. See more in my Com●on 2 Tim. 3 3. p. 81 , 82. Mr. Loves Directory , on 1 Cor. 7.30 . Ser. 8.9 . p. 65. Perkins on Mat. 7.2 , p. 199. See the words , Dal , and Ebion , tenuis & egenus , opened at large , in my Com. on Psal. 82 3. p. 106 , 108. Humilem pro calceamentis Versto Arabic ▪ Pro ●ari calceo●um , i. e. pro rebus vilissimis ; 1. Q●ia vili aestimaniur . 2. Quia sine ulso f●●è impe●dio ●omparantur ; 3. Quia ●bjecta , utpore quae c●l●antur perpetuò ped●bus , neque unquam elevantur è Pulvere & fimo . El●eron . in locum . Mappal bar , deciduum tritici , i. e. purgamenta & quisquilias , quae è cribro dum concutitur , decidunt . Sanctius . See more in M. Caryl on Job ● . 4 . See my Com. on 2 Tim. 3.3 . p. 113 , &c. and Mr. Burroughs on Psal. 16.3 . See Mr. Fenners Ser. on Heb. 11.38 . See more before on ver . 4. Obs. 3. Bigeon , per excellentiam , celsitudinem , gloriam . V. Leigh Crit. Hebr. p. 33. Ubi plura . Si , est nota jurantis , & signum juramenti execratorii apud Hebraeos . Relicentia est plena affectus & terroris . Lan asach , in finem , in aeternum , in porpetuum . See my Con● . on Psal. 73.25 . See my Com. on Hos. 13.12 . Obs 1. Tirgaz , a. Ragaz contremuit , commotus est . Niseu , demergetur , in prosundum , They shall be swallowed up as in a gulph . V. Pliny , Nat. Hist. l. 5. c. 9. V. Fenners Ser. on Rom. 8.22 . p. 296. folio . See my Beauty of Holiness , ch . 7. Obj. 11. See my Com. on Hos. 13.16 p. 148. See Mr. Brinsly in his Treatise of Passive Obedience . See my Com. on Psal. 73.18 , &c. See my Com. on Hos. 13.16 . Obs. 1. See Mr. Bellars his Sermon on Isa. 60.20 . See more in Mr. Greenhill on Ezek. 7.18 . Cicero pro Rescio , Amerino . See my Com. on Hos. 13.15 . Obs. 2. Schools-Guard Rule 5. See Burroughs on Mat. 11.29 . p. 652. and M. Pools Ser. on . Joh. 4.24 . See my Com. on Hos. 13.16 . Obs. 8. See Brooks his remedy against Satans Devices , p. 13 , 14. Shalach , misit , emisit , immisit . The body hath its al●mentum naturale , the soul it s al●mentum spirituale . See Mr. Will. Bartons third sermon on Jer. 3.15 . p. 260. Sal Terrae . See more in my Com. on Hos. 13.16 . p. 89 , 90. and Deuts Plain mans Path-way , p. 135. to 154. See more before , on Amos 4.6 . Ubi non est verbum Dei , quid nisi ruina & mors , etsi in speciem omnia florere vid●antur ? Mercer . See Hildersham on Joh. 4.13 . Lect. 9. p. 39 , 40. See Mr. Will. Burton on Jer. 3.15 . Ser. 3. V. Sal Terrae cap. 3. p. 45. That Gods presence in his Ordinances is a Peoples greatest glory . See Mr. Marshals Fast Serm. on ● Chron. 15.2 . p. 5 , 6. printed 1642. See Mr. Burroughs on the place . p. 459 , &c. Est quaedam p●ecum omnipotentia . Luther . See twelve sins that help to remove the Gospel Sangar . Morn . Lect 9. p. 93 , 94 , &c. V. Salterrae . cap. 8. p. 122. See more on Amos 8 11 , 12. in Dr. Thomas Taylors Serm. on that Text , in his Sermons , in folio p. 207 , &c. ☜ Ab Aquilone ad ortum , i. e. longissimè dif●ita loca , & veli●t è diametro oppos●●a , petent . Mercer . Rep obi ubi se spoliatos esse vident Dei beneficiis , non vere afficiantur ut resipiscant , sed tantum sentiunt caecos cruciatus , ut seipsos torqueant sine aliquo effectu . Calvin . See twenty Motives to press this duty in my Com. on 2 Tim. 3.15 . p. 253. Virtutem praesentem odimus , sublatam ex oculis colimus invidi . Horat. Carendo potius quam fruendo . Sen. See Mr. Case on Afflictions , p. 13 , 14 , 15. See my Com. on 2 Tim , 4.2 . p. 326. Operientur maerore . See more in Dr. Thomas Taylor , on Amos 8.13 , 14. in folio p. 263 , &c. Felix nigredo quae mentis candorem habet . V. A Lapide in Eccles. 11.2 & Sphinx Theolog. cap. 15. Ingenio poller , cui vim natura negavit . Cato . See this spiritual thirst set forth in seven particulars , by Mr Obad. Sedgwick , on Isa. 55.1 . p. 5 , 6. & Mr. Hildersham on John 4.13 . Lect. 9. Asham , peccatum , del●ctum , à verbo Asham , iniquè fecit , deliquit . Syn. Gen. Dicitur delictum Samariae , quia gravissimi sanè delicti regis & populi tum effectus , tum objectum fuit . Estius in loca diffic●l . Iurant , ita ut vivit Deus qui in Dan colitur . Grotius . Derech Via . In my Com. on Hos. 13.16 . Obs. 12. p. 88 , 133 , 139 , 158 , 160. See Brooks his remedies against Sat. Dev. p. 18. to 27. See Crook against Hypocrisie . P. 1. ch . 11. p. 107. V. Danaei Ethie . Christ. l. 2. cap. 9. p. 113. folio . See Mr. Clerks Mirror , ch . 129. and Dents Path — way , p. 154. to 166. See my Com. on Hos. 13.16 . p. 119 , 120 , & Clerks Mirror , chap. 128. See Mr. Trapp on Prov. 24.16 . Notes for div A45333-e136320 See Patrick , Jewish Hypoc . ch . 9. ss . 8. p. ●28 . See this point excellently cleared by Dr. Arrow smith on John 1.18 . The G●eeks call it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ab 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 super & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 janua . The Hebrews call it Haccaphtor , superliminare , stil. portae Templi . Homines in●imae classes , i. e. vilissimi & abjectissimi . Acharitam , i. e. novissimum eorum , quod sequitur , posteritas . See Wilsons Diction . on the word All. Servitus in ju●e aequiparatur mor●i , vocatur ● more civilis . F●gions no● eff●●iet nec evadet evasor . See more in my Com. on Hos. 13.15 . Obs. 3. See Dr. Reynolds against Hart , chap. 10. p. 669 , &c. Altare Damascenum cap. 1. p. 10 , &c. Mr. Tombs his Tract . about the Oath of Supremacy . See more in Ius Divinum Regim . Eccles. p. 43 , 44. See more in my Com. on Psal. 82.1 . p. 45. See my Com. on Hos. 13.16 . p. 109. See six good offices which the Angels do for us , in Mr. Leighs Body of Divinity , l. 3. c. 7. p. 274. and Mr. Loves Sermon on Heb. 1.14 . See Mr. Ienkins on Jude 14. Obs. 2. p. 204. folio . See the word Sheol opened by Dr. Rivet , on Psal. 16.10 . and Caryl on Job 7.9 . p 615. Sheol hîc pro centro terrae ponitur . Calvin . Karka , Pavimentum , fundum , solum . Nachash , Serpens . Syn. Gen. Mandabo monstro●alicui ma●ino , qualia Hebraei & Chaldaei Serpentum & Draconum appellant nomine , per talia monstra reges crudeles intelliguntur : Psal. 74.14 . Grotius . See this point excellently enlarged , by Mr. Caryl on Job 22.12 . p. 108. to 115. and Mr. Love on 2 Chro. 16.9 . Negatio illa , Et non in bonum , Magnam habet auxēsin , q. d. N●l boni , sed omne malum iis afferam & infl gam . à Lapide . Tamog , propriè significat liquescere , resolvi , ut cera ad ignem . See Trap on Mal. 3.17 . See Caryl on Job 9.6 . p. 184. See Caryl on Job 30.22 . p. 208 , 209. Montes sunt Principes & Potestates mundi , qui Plusquam ferrei sunt cum sentiunt successum ; at cum Deus visitat eos , sunt molliores aquâ ; contemnunt Deum ut infirmum , quod ficut mus in antro , ita ille in Templo lateat ; sed agè & oftende augustiorem sedem . Utinam discinderes coelum , & descenderes , Luther in Isa. 64.1 . Quot tituli , tot simuli . Magnolatau , ascentiones suas ; vel gradu● suos , à Gnalah ascendit . The Sphears being one above another , are elegantly called Stories . Mr. Leighs Body of Divinity , l. 3. c. 3. p. 235 , &c. Polan . Syntag . l. 5 c. 8.9 . Agudda , fasciculus , conglobatio , turma , à Gudah , colligere . Hîc designantur hominum & rerum creatarum turmae à Domino Zebaoth ita comparatae , ut quocunque velit promptissimi exequantur judicia Dei , ideoque dicuntur cuneus Dei super terram fundatus , i. e. firmissimè constitutus . Schindler . Tam sublimi & magno opifici , totus orbis nil nisi fasciculus & res minutula . Mercer . See before Amos 4. ult . See Mr. Patrick on Micah 6.8 . p. 12 , 13 , &c. Mundus est Dei patris ad genus humanum Epistola . Plato . Mundus universus nihil aliud est , nisi Deus explicatus . V. Culverwell Spi. Opticks . p. 516. Triental , est tertia pars me●surae duodecim cyathorum . Nos ●inutissimum intelligimus , quod tribus digitis possit comprehendi . Sculteturs . See more in Mr. Caryl on Iob 7 16. p. 644 , 645 , 646 , &c. See Mr. Trap on Hos. 5.12 . Scriptura cum gentes remotas maximè & abjectas memora re velit , Aethiopes proponit . Mercer . See the Large Annot , on Jer. 47.4 . In my Commen . on 2 Tim. 3.8 . p. 15. See Mr. Geering against Pride c. 9. ss 4. p. 78. Vossius Rhet. lib. 1. sect . 13. p. 56. ad 67.4 to . ☜ Tota licè : veteres exornent undique cerae Atria ; nobilitas sola est atque unica virtus . Iuvenal . Satyr . 8. Stemmata quid faciun● ? qu●d prodest Pontice longo Sanguine censeri , pictosque oftendere vultus majorum ? Iuvenal . Satyr . 8. In my Com. on Hos. 13.15 . Obs. 3. See Mr. Seeker on Mat. 5.47 . p. 366 , 367 , &c. ☜ See Dyke on the Heart . chap. 4. p. 51 , &c. See six Observations more in Mr. Hutchinson on the place . I study brevity . Mehhal pene , A facie vel à superficie terrae . Ephes chy , non tamen , vel veruntamen non totali consumptione consumam domum Israelis Chald. Paraph. In my Com. on Hos 13.14 . Obs. 1. In cribratione duo sunt , 1. concussio , quâ omnia sursum deorsum vertuntur . 2. Segregatio & separatio . Camer . Praelect . de Eccles. mihi p. 230. Viri boni quanquam communis mali sunt participes , ab exitio servabuntur . Grotius . Lapillus pro grano pro●●er pondus , re●p●ctu paleae . Catachresis . Non semper saeviunt Nerones , sed nunquam cessat Diabolus . V. Dyke on Mat. 4.1 . p. 254 Cribration● Dei non perditur , sed ●u●gatur frumen●um Dei , Zanchy . Nisi tentatio , nec corona ; nisi certamina , nec praemia , nisi hyems , nec aestas , Chrysost. Quod ignis est auro , lima feiro , scalp●um ●apidi , runcina ligno , lixivium panno , ventilabrum tritico , sal carni , sornax pani , malleus saxo , hoc justo tentatio . See Mr. Greenhil on Ezek. 11.17 . p. 389. See my Com. on 2 Tim. 3.3 . p. 113. Dei frumentum sum , & bestiarum dentibus molor , ut panis purus sincerusque reperia . Ignatius . In my Thesis de perseverantia Sancto●um . Non anticipabun● n●● mala . See more before on Amos 6.1.7 . See Schools-Guard , Rule 20. and Glassius Philolog . Tract . 2. cap. 7. p. 14 72. For the reconciling the Prophet and the Apostle , see Mr. H●tchinson on Amos 9.11 . Hoc omne Metaphoricè de roguo Christi & Ecclesia è gentibus collectâ , intelligendum esse , testatur Iacobus , Act. 15.16 . Glassius in Philolog . Promissio liberationis spiritualis constat Allegoriâ perpetuâ , quâ liberatio illa significatur per beneficia corporalia . Piscator . Loquitur de instauratione Spirituali , quâ electi Israelitae per praedicationem Evangelii Colligendi fuerent in ovile Christi . Piscat . See him confuted in the end of the Book . Tabernaculum David regnum Messiae & ecclesiae denotat , quo utut humile est pii proteguntur . Glassius . Sucea , tegumentum , Tabernaculum , tentorium , à Sacach , Velavit , operuit , texit . ●adar , sepsit , so Job 19.8 . Lam. 3.7 . Cum silet Scriptura , praestat 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , quàm temerè quicquam statuere . De visibilit Eccles . cons●le Cameronem , in Mat. 18.19 . p. 244. See more in my Com. on 2 Tim. 3.9 . p. 182. & p. 456. In my Com. on 2 Tim. 3.15 . p. 270. In my Com. on 2 Tim. 3.15 . p. 261 , &c. See an excellent Ser. of Mr. Pools , on John. 4.24 . Israelitae possidebunt gentes , non externâ possessione ( ut Iudaei somniant ) sed spiritualiter ●as adducentes ad Dei cognitionem & verum cultum in Christoper Christum in unam cum Iudaeis Ecclesiam , ut ●x utroque populo una fiat Christi ecclesia . Mercer . What these Edomites were , see at large in the large Annotation Amos 1.11 . Invocari nomen alicujus super alium , nihil aliud est quàm aliquem esse alterius imperio obsequentem & subditum , sicut super úxorem dicitur invocari mariti nomen . Sanctius . See my Com. on 2 Tim. 4.8 . p. 408 , 409. See Six Observations more in M. Hutchinson , in locum . Non erit vulgaris & usitata copia , sed quae fidem superat , imò etiam or dinem naturae , quasi montes diffluerent . Calvin . G●●is , suceus dulcis , i. e. mustum Cant. 8.2 . Isa. 49.26 Joel 1.5 . Bacchus amat colles . See Mr. Obad. Sedgwick on Isa. 55.1 , 2. O Fortunatos nimium , &c. See more in my Beauty of Holiness , ch . 7. obj . 1. and Mr. Secker his Non — such Professor , p. 269 , &c. ☜ Veshabti ethshebuth , & convertam captivitatem . Verè urbes desertas instaurant , qui cul . tum verum restituunt , & Ecclesias instaurant . Mercer in locum , ubi plura . Hort● & Vineae sunt Ecclesia Dei. Idem . Omnia sunt spiritualiter accipienda . Idem . How grosly then doth Dr. Homes abuse his Reader , that cites Mercer here for a Corporal reign . See Dr. Boltons Bounds of Liberty , and Mr. Burroughs Saints Treasury , on John 8.36 . p. 87 , 88 , &c. Ecclesia concuti potest , expugnari non potest . In my Thesis de perseverantiâ sanctorum . Notes for div A45333-e157580 — Tandem fit surculus arbor . Some men have their guts in their heads , and their brains in their bellies Portentorum nidum gerunt in 〈◊〉 ite . I may say of this Dr. as one saies of a finical empty Lawyer , he is homo in causis agendis bene Vestitus . August , de Utilit . credendi . c. 7 See my Tract against the Millen . p. 4. &c V. Calvin in Amos 9. ult . See Dr. Homes for the Millen . p. 312 fol. V. Rivet , in Hos. 2 . 2● . p. 567. He pleads for Geneva and Scotland , saying , Omne bonum ab Aquilone . Yet now himself is in this heavenly wide number . Euseb. Hist. l. 3. cap. 35. Cyprian Praef. advers . Iudaeos Good news for Libertines . See all this folly confuted in my Tract against the Millenaries .