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 ...

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 sub∣stance 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 atten∣tion, verse 1. Hear this word which I take up against you.

2 Here is a Commination and denouncing of Gods Judge∣ments 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 in∣strumental 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 pe∣rish 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 ter∣minus 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 Re∣pentance, 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 Ori∣on, 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 La∣mentation, O house of Israel.

IN this Chapter the Lord goes on with his charge against Israel, and the Prophet as his Atturney-general doth man∣age 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 hard∣ned 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 mat∣ter 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;* 1.1 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 former∣ly, so Iob 21.2.

2 Here are the persons against whom this Sermon is in∣tended, 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,* 1.2 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,* 1.3 2 Sam. 1.17.

* 1.4Secondly, 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 La∣mentation 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 la∣mentation 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 ven∣geance.

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 de∣nounce 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 de∣struction of such we may, and must rejoyce, we are comman∣ded 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 com∣manded 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 Tis 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.* 1.5 Especially this concerns Gods Ministers to com∣miserate 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 Lamen∣tations 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 la∣ment 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: Pa∣tience abused turns into fury,* 1.6 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 Lamenta∣tion 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 Scrip∣ture on several accounts: As 1 when they flourish in riches and renown, and remain unconquered, and unaccustomed to any yoke of servitude;* 1.7 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 Wan∣tonness, priding themselves in their Beauty and Bravery,

and tricking themselves up like Virgins;* 1.8 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 Idola∣trous, as in Davids time (before the division of the ten Tribes) when they served God in purity, without the mix∣ture 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 af∣ter their Apostasie, Ier. 18.13. & 31.21. they had both the name of Virgins, but were indeed Idolaters, and by con∣sequence 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,* 1.9 The Virgin of Israel is fallen; that is, shee shall as surely fall as if it were already done; and this is usu∣all with the Prophets, to signifie the certainty of a rhing, by putting it in the Present, or praeterit Tense. Thus the Scrip∣ture speaks of Eastern and Western Babylon in the Present Tense,* 1.10 Babylon is fallen, is fallen; that is, it shall suddenly sure∣ly, 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 resto∣red again, that is very sad; yet this was Israels case, they were carried Captive into Assyria, and the body of the King∣dome, 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 joy∣ned 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 Scrip∣ture, but that in Matthew hath relation to the Kingdome of Iudah, for in Christs time there was no other Kingdome of Is∣rael 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 u∣nited 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,* 1.11 and now all desert and forsake her; she had laid Piety and Justice in the dust, and now God re∣solves 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 be∣loved 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 Nati∣on 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 Sa∣maria) it will ruine them. Where are the Babylonian, Persi∣an, 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 cer∣tainly 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.

* 1.12Israel 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 over∣thrown themselves, and opprest by others. But of this see A∣mos 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 la∣mentation 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, pu∣nishing

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 de∣vouring 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 Is∣rael 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 un∣people 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 obe∣dience 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 So∣vereigns 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, Ma∣gistrates, 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. 'Tis the Lords singular mercy that any remain alive, and it is his overflowing goodness that wee are not all utterly consu∣med, 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 threat∣nings. Thus saith the Lord, the City that went out by a thou∣sand, shall leave an hundred. Tis 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, espe∣cially for their Idolatry, and that is by Repentance, by for∣saking 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 atten∣tion▪ 2 To make them attend with the greater reverence and fear, since it is the word of God, and not of man; 3 To as∣sure them of the certainty and truth of what hee spake,* 1.13 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 gene∣ral, 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 epi∣tomize 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.

* 1.14The word Seek is emphatical, and signifies not a bare wish∣ing or woulding, or some cold velleities, but an earnest, ac∣curate, 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.* 1.15

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 ren∣dred, 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 up∣on it onely as an expletive particle, oft so used by the He∣brews. 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 him∣self, 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,* 1.16 Seek yee me.

Obj. This command to seek God (say Papists and Armini∣ans) 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,* 1.17 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. Pa∣raeus 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 Fu∣ture

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 dy∣ing by the hand of the Assyrian, yet doe but return to me un∣feignedly, 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,* 1.18 and they usually doe comprehend Spiri∣tual 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 sub∣urbs of glory.

3 You shall live eternally, Ezek. 18.17. ult.

Obj. But had not the Lord decreed the destruction of this peo∣ple, how then doth he bid them return and live?

A. Such threatnings of Temporal Judgements are not al∣wayes absolute, but conditional, viz. if they repent not, I will destroy them; and though this condition be not alwayes ex∣prest, 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,* 1.19 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 pre∣tenders 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,* 1.20 Mat. 11.12. where then will those Idle, Atheistical Seekers of our time appear, who are meer Scep∣ticks in religion, that question every thing, but beleeve and practice nothing? some of them have been Professors this for∣ty 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 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 of our times.

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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 commen∣dation, that when he was young, and but sixteen years old, he began to seek and serve the Lord, 2 Chron. 34.1, 3. and Ti∣mothy knew the Scriptures from a Childe, 2 Tim. 3.15.

* 1.21We 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 complemental∣ly. We must seek him with all our might, to such the Promi∣ses 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, sin∣cere 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 sub∣stance and real seeking of God doe?

3 We must seek him zealously, and earnestly; Magnamag∣n••, such great things must be sought with f••rvent affections, Deut. 15.5. fleight seeking loseth all. Precious things are not easily attained.* 1.22 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. Remem∣ber, that none shall be rewarded fully, but such as seek him di∣ligently, 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, importu∣nity 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 mo∣tive; 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.* 1.23 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,* 1.24 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 ter∣minus 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 for∣merly 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,* 1.25 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.* 1.26 There is an elegant Paranomasy in the words. Gilgal signifies rowling, Gilgal shall rowl to ruine; or rowling hee shall spee∣dily 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 Ido∣latry, tis called Beth-aven, Hos. 4.15. a house of vanity and iniquity, Hos. 5.8. and 10.5.

Aven signifies an Idol,* 1.27 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, espe∣cially 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.* 1.28 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.

* 1.29How great then is the sin of those, that do spontaneously travel into Idolatrous Countries needlesly? such oft-times re∣turn 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 spe∣cial 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 be∣fore

on Amos 4.4.* 1.30 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 * 1.31 Mass with their bodies, pre∣tending that they keep their hearts for God, are meer dis∣semblers. 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,* 1.32 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. I∣dols 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 Sa∣crifices 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 ac∣curately set forth, vers. 8, 9.

In this Verse we have a Repetition of the fore-going Exhor∣tation 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 Is∣raelites

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,* 1.33 which should break forth like fire, in sudden, terrible, and irresistible Judg∣ments, devouring all before it, so that none should be able to quench it;* 1.34 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 or∣dinary 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 what∣ever 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 wick∣ed, 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 E∣phraim his Son, Amos 6.6. Revel. 7.8. and Ephraim is oft put for the ten Tribes, because Ieroboam the first King of Is∣rael (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.

* 1.35Hence 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.* 1.36

2 Obs. The Wrath of the Lord is exceeding terrible.

Hence it is compared to fire, which is the most terrible, tor∣menting, and affrighting Element.* 1.37

Quest. But how is anger said to be in God, when he is im∣possible?

Ans. Anger and VVrath are ascribed to God improperly, and Metaphorically, by an Anthropopathy; not as a pertur∣bation, and trouble of mind, as it is in us; but as an act of re∣venging 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 con∣suming 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,* 1.38 &c. so is his Wrath, which makes it so exceeding ter∣rible and intolerable. Should all the Creatures set to their help, yet they were not able to uphold a man under the bur∣den 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 an∣gry 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 abi∣ding 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 eter∣nity, 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 can∣not 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,* 1.39 or the hearts imagination. Hence Moses asks, who knows the power of they wrath? Psal. 90.11. It sur∣passeth 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 be∣fore 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,* 1.40 for hee is a consuming fire, Heb. 12.28. This holy fear must bee an ingredient into all our ser∣vices, 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 un∣dergone 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 Righteous∣ness, 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 re∣pent of. Hee had called upon them before to forsake their I∣dolatry 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 worm∣wood.

1 Here is a fin reproved, and that is perverting of Judge∣ment, set forth by an elegant Metaphor and Allusion of turn∣ing 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 Crea∣tor 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, bri∣bery, 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 dis∣pleasing 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.
• * 1.415 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 contemp∣tible 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 dis∣tastful is unrighteousness to the righteous God; It is as poy∣son and hemlock to him, Amos▪ 6.12.

Hence he so oft complains of it,* 1.42 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 admi∣nistration of Justice, so nothing is more bitter and displea∣sing 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 Ju∣stice 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 glo∣ry, 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 wa∣ters 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 vicis∣situdes

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 speci∣ally of this our Prophet, to set forth the Lord in his Majesty and Glory, that they might the better work upon their Hear∣ers. 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 coun∣fels, 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 un∣derstood, 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 mo∣tion, order, multitude, and magnitude. Under these two Con∣stellations all the rest of the Starres are comprehended, by a Sy∣necdoche 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 com∣monly 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 be∣gin to flourish.* 1.43 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 clus∣ter 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,* 1.44 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 un∣constancy and mutability of weather which it brings with it.

Seek yee him who turns the shadow of death into the morn∣ing.

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.* 1.45 It is hee that turns the grossest darkness in∣to 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.

* 1.46By 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 di∣stress.

And maketh the day-dark with night.

The vicissitudes of day and night are not casual, but provi∣dential. 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 ordi∣nary 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.* 1.47 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.* 1.48

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 fop∣peries.

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 Pro∣phet call on Israel to seek the Lord. Thrice in one Psalm is Gods Almighty power repeated, that the Church might tri∣umph 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 de∣livered 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.* 1.49 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, Re∣pentance, 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 Congrega∣tion.

But when wee repeat and inculcate things out of consci∣ence, 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 argu∣ments 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 itch∣ing ears, they must have novum, aut nihil, they are all for no∣velty, they cannot endure wholesome, plain preaching; whereas wee have but two things to preach, credenda & agen∣da, 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 usu∣ally say the first, second, third month or day, wee must say so too. But if wee live in a land where they say Ianuary, Fe∣bruary, 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 re∣verence, or to swear by them, but in a civil respect to distin∣guish 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,* 1.50 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 admi∣rable, 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 bo∣dies 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

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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 be∣leeve.

5 Obs. Rain is the gift of God.

It is hee that calls for the waters of the Sea (by whose va∣pours 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 un∣less 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 ob∣jection, whereas the Israelites might say, Wee dwell in Sa∣maria, a strong fortified City that hath stood it out many a time successfully against its enemies, wee have likewise a po∣tent 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 de∣stroy 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,* 1.51 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 Transla∣tion, render it subridet vastatorem, God laughs at the destru∣ction 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 crea∣ture-confidences, and still went on to conremn his warnings, he would send some weak,* 1.52 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 migh∣ty; 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,* 1.53 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 Extor∣tioner 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 a∣gainst

the Mighty,* 1.54 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 pro∣mise 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 sub∣due 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.

* 1.55Though they should build walls as high as heaven, and dig ditches as deep as hell, yet if sin bee within, all Fortifica∣tions 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 Re∣pentance. 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 fol∣lowing 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 re∣proveth 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 Magi∣strate 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 de∣struction.

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,* 1.56 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 Peri∣phrasis of a faithful Minister,* 1.57 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 Pro∣phet here chargeth the Judges, and the great ones more espe∣cially (as appears by the context, verse 7.11, 12, 15.) for ha∣ting

the Prophets which reproved them in the gates. These great ones had acted their unjustice openly in the gate,* 1.58 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.* 1.59 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 un∣righteously in the gate,* 1.60 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;* 1.61 and it is worth observing that the viler men have been, the more they have hated plain re∣proofes, 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 sub∣missive were they to the Ministers of Christ, when the Roman Caesars (most of them) persecuted to the death such as oppo∣sed 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.

* 1.62And 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 I∣dols, the superstitious man of his ceremoniousness, nor the in∣continent 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 frustra∣tion 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,* 1.63 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 gene∣ral 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 Can∣nibals 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. Or∣dinary houses will not content these Earth-worms, they must have curious Palaces built with hewn,* 1.64 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 pos∣sess 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 aggra∣vation of this misery, when after we have taken much pains to get them, and have set our hearts upon them, and are fil∣led 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 la∣bours, 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 suf∣ficiency 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 de∣ceived 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 ano∣ther;

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 Origi∣nal imports, Vineyards of desire,* 1.65 i. e. most desirable and deli∣cate 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 Che∣medoth, a man of desires, i. e. a most precious and desirable man.* 1.66 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 Assy∣rian 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,* 1.67 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 Vine∣yards; 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,* 1.68 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 else∣where.

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 dea∣lest 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 usual∣ly 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 him∣self, 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 pre∣tences 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 wic∣kedness, 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 ac∣count.

The Prophet sets down the Sins of these great ones espe∣cially.

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 Transgressi∣ons, manifold transgressions; Sins, and mighty sins. The word which we render Transgression,* 1.69 signifies a proud transgres∣sing 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, Un∣justice, 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.

* 1.701. 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 con∣demned the poor innocent man that could not bribe and ab∣so••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.

* 1.71The 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 one∣ly 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,* 1.72 i. e. in the publick judgement which was exercised in the gate. In open Court they per∣verted 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 Ru∣lers, and complains to himself and to his people, saying, They afflict the just,* 1.73 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 inspe∣ction 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?* 1.74 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 es∣cape 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.

* 1.75We 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.

* 1.76This 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.* 1.77 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 Epi∣cures, &c. and therefore we must look for mighty miseries. In∣gentia 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 Sa∣tan, Ier. 8.2. Micah. 7.3.

* 1.784 Obs. Bribery is base.

It blindes the eyes, perverts judgement, condemns the in∣nocent, 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 de∣tracting and slandering of the righteous. In the Vocative by flattering,* 1.79 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,* 1.80 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 con∣dition 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 ad∣vice. 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, pru∣dent understanding man: hence they are oft called wise men, intelligent men, and men of good understanding by a

Metonymy of the effect,* 1.81 because Prudence is a fruit of wis∣dome. 2 It signifies an Instructer and Teacher, who gives in∣struction, 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 Some∣times 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.

* 1.823 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 Pru∣dent, 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.* 1.83 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.* 1.84 1. They were evil times in respect of the evil of sin, All manner of sin in all manner of per∣sons 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 ano∣ther 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.* 1.85 though the latter seems here to some to be the most ge∣nuine, it is a time of evil, viz. of punishment, of great misery and desolation, so the word is oft used for the evil of punish∣ment, 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 com∣mination 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 destru∣ction. 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;* 1.86 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 complai∣ned they should exasperate their enemies, and so be worse u∣sed. 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 man∣ners. 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 mis∣interpreted 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, Idola∣try and cruelty,* 1.87 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 a∣gainst the worst of evils in the worst of times; so did the Pro∣phets, so did the Apostles. A Minister must not presently give over his Ministery, or forbear reproof because of some ap∣proaching danger, yet he may be silent and forbear reproof, when those sins have been sufficiently witnessed against al∣ready, and men sin not for want of light, but desperately a∣gainst 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,* 1.88 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 Gran∣dees 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.* 1.89 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 A∣postle 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••o∣minations. 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.* 1.90 So that they should be silent not Actively, and Spontaneously, but Passively, by reason of the rage of wicked men, and their ob∣stinacy 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 Ba∣nishment, 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 mani∣fold 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 submissive∣ness of spirit,* 1.91 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 magni∣tude 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 ac∣quiesce in the evils of Punishment, which God shall bring upon Israel,* 1.92 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 Ho∣sea especially did sharply reprove those wicked men, and de∣nounced 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,* 1.93 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,* 1.94 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 dig∣nifies them with the title of prudent men, whose understan∣dings are well inlightned in the knowledge of their duty, and what is fit to be done,* 1.95 in respect of time, place, manner, e∣vent, &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,* 1.96 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.* 1.97 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,* 1.98 he gives discreetly according to those known circumstances, required in giving.

Est modus in dando, Quid, cur, cui, quomodo, quando.

4 In executing Iustice,* 1.99 he weighs and ponders all circum∣stances, 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 begin∣ning, 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 them∣selves, 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.

* 1.100So that prudence you see is a Cardinal vertue, of all ver∣tues 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,* 1.101 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 under∣takings. 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.

* 1.1023 Treasure up experiments: As in all other Arts and Sci∣ences 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 coun∣sel, or take counsel must have a composed, calmed, quiet spi∣rit, 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 incu∣rable, 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 o∣thers; 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 edi∣fied, and his enemies mouths stopped; and therefore it is well observed by a Reverend Divine, That when times are so evil,* 1.103 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 holi∣ness, 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 Ma∣riners 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,* 1.104 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,* 1.105 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 Reli∣gion, and like Scepticks deny that to morrow which we hold to day,* 1.106 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 (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, but 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) to make an answer, but to Apolo∣gize in defence of the truth, else we shal be accounted as ene∣mies, He that is not with me, is against me, Matth. 12.30. There is no true faith within,* 1.107 when no true love with∣out.

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 dis∣pensations 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,* 1.108 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 dis∣penseth to his people, Ier. 18.11. and frames the evil which he brings upon them, Lam. 2.17. yea he deliberates and de∣viseth evil even against Babylon, Jer. 51.12. He likewise seeth Iustice in all, and that he is punished less than his sins de∣serve; 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,* 1.109 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 Ie∣remy free; God hath Plots above the plots of Polititians, and ends that they think not of; his wayes are deep and mysteri∣ous, 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 pati∣ence then have its perfect work, Iam. 1.4. so shall we keep the possession of our owne souls, and it may be get the posses∣sion 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 Re∣pentance, 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 cal∣led Devils; but now return to the Lord, seek good, especially seek God who is the fountain of goodness, that you may live in∣deed.

Judicious Calvin following the Chalde Paraphrase, ren∣ders it,* 1.110 Seeke beneficence, (at salva reverentia tanto viro dig∣nissima) 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 foun∣tain 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, profita∣ble, 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 gi∣ven 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,* 1.111 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,* 1.112 for no man can serve two such contrary Masters. Shun evil, i. e. all manner of sin without exception, for Sin and E∣vil 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 con∣formable to Gods will, then he will be with you, by his Wis∣dome to direct you, by his Power to protect you, by his Mer∣cy 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 Passe∣over, 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 Chil∣dren, 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, tramp∣ling 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 spo∣ken. You shall finde him really present with you, to assist and comfort you, but till this be done you cannot expect his fa∣vour, 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 fol∣lowed Idols and evil, but not good; you have contemned God de∣spised his Prophets, despited his Spirit, opprest the poor, multi∣plied 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 I∣dols, Worship the Lord in sincerity, amend your lives, and give up your selves to God, walking in paths of piety and obedi∣ence

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.

* 1.113The 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 ex∣plaines 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 inde∣pendently good; all the good that is in the Creature it is fi∣nite, 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 pro∣mises, 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,* 1.114 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 sepe∣rate 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 cor∣ruption, 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 Sa∣maria 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 im∣pregnable 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.* 1.115 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

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will out of it, for all happiness is summed up in this short pro∣mise, 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, there∣fore they concluded that God loved them, and would never punish them for their Idolatry, bribery, cruelty. But they con∣ceited 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 up∣on 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 judge∣ment 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 Repen∣tance, 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.

* 1.116Hate 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.* 1.117 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,* 1.118 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 faith∣fully 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 rem∣nant 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 peradven∣ture the Lord may yet be gracious to them. He speaks some∣what 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 doubt∣ing, 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 re∣pent; 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 Nini∣vites. 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 provi∣dence. So that such places speaking of temporary chastise∣ments, make nothing against the certainty of our Election.

3 The particle Ulai, peradventure, is not alwayes dubita∣tive, 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 dubi∣tatively, 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 re∣ceive 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 ca∣lamities 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 re∣pentance 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 com∣fort 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 re∣pentance, and crying for mercy.

OBSERVATIONS.

1 Good things must be often pressed upon us.

This People were so hardned and habituated in sin, and Sa∣than 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;* 1.119 they must so sharpen it that it may make a deep impression upon their hearts.

* 1.1202 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,* 1.121 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 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, (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.

* 1.1223 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 else∣where, 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,* 1.123 to the Omega of our Salvation, all is Free-grace, as I have shewed else∣where.

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 whe∣ther 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 com∣mit 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 a∣gainst 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 no∣thing 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 Hus∣bandmen to mourning, and such as are skilful of la∣mentation, to wailing.

And in all Vineyards shall be wailing, for I will pass tho∣row 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 gene∣rally both in City and Country, so now they should be pu∣nisht 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 Per∣sons 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, There∣fore 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 impo∣tent man, but with an Omnipotent God, who was able to in∣flict 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 Ar∣tificial 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 la∣ment for the loss of his Vintage.

4 All others should lament in the very high wayes,* 1.124 the se∣veral 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 skil∣ful 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 Coun∣tries in times of great mourning to send for singing-men and singing-women that could sing Artificial lamentations to pro∣voke 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 bor∣rowed 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.* 1.125 2 Others sounded Trumpets. At the Funerals of great men they sounded Trumpets, and at the Funerals of in∣feriour persons they sounded Pipes. Hence we read that when Jesus raised Iarius his daughter, he cast out the Min∣strels, 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 ge∣sture, they moved the company more strongly to mourning and to sympathize with them.* 1.126 These the Romans called prae∣ficas,

quasi in hoc ipsum praefectas, chief or skilful mourners. These had venales lachrymas,* 1.127 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 hy∣pocrisie is odious to God, but this is gross hypocrisie to make a great howling when there is no reality. It is only vox, cla∣mor, ululatus, & praeterea nihil. The Prophet therefore doth not approve of these hypocritical howlings, and artificial la∣mentations to get money, but onely shews that their sor∣row should bee so great that it should need helpe to ex∣press 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 in∣stead 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,* 1.128 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 sin∣ners. The first are mockers and deriders of the Prophets threatnings. The second are such as trusted in their Ceremo∣nies 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 sin∣ners 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 for∣sake his people which he hath spared so long from destruction.

Thus these desperate Atheists being wholly drowned in se∣curity, sensuality, and carnal delights, scoff at the Threatnings, and jest at Gods judgements, neither fearing the one, nor ex∣pecting 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 de∣sire the day of the Lord, it will come too soon upon you with∣out 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 in∣nocency, 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 Pro∣phets 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 com∣fort from the Lord, but wrath shall come upon them to the ut∣most. In that day the Lord will exert his power in executing his vengeance on the Kingdome of Israel for all their Idola∣try, Apostacy, Security, Hypocrisie, &c. The various and in∣evitable 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 de∣vour 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 hyper∣bolical 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 can∣not 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 de∣riders 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 〈…〉〈…〉 Pro∣phet

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, re∣turn, 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,* 1.129 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 asser∣tive, they shall appear no where with comfort, nor with con∣fidence, especially in three dayes.

1 In a day of publick calamity, when Sword, Plague, Fa∣mine 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 amaze∣ment and horrour, and shall rage like wilde Bulls in a net, Isa. 51.20.

* 1.1302 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 un∣expectedly 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 damna∣tion, 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,* 1.131 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 them∣selves, 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 Gra∣dation, 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 secu∣rity, this is worst of all. The Lion is a more noble, generous creature,* 1.132 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 ex∣pressions are frequent in Scripture, 2 Sam. 17.8. Prov. 17.12. Lam. 3.10.* 1.133 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,* 1.134 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 con∣sumed.

By a Lion here some understand Tiglathpileser King of Assy∣ria, 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 run∣ning into eternal misery. So when Gods Ministers by the preach∣ing 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.

* 1.1353 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 Re∣pentance. 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 glad∣ness 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 ter∣rible 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 Vindi∣ctive hand upon them here, how full of despondency and de∣spair 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 out∣ward, all the Creatures are ready as so many Serjeants to ar∣rest 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 perfor∣mance of those external Rites (though separated from inter∣nal 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 un∣sound

• For Man.
• For Matter.
• For Manner.

1 The Sacrificers were grand Apostates and Idolaters. They rested in the work done, and in their Ceremonious ob∣servances, and bodily worship, devoyd of all faith or true o∣bedience, 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 there∣fore it is so oft Emphatically called, yours. I hate your feasts. They went directly contrary to Gods command, for he com∣manded 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, think∣ing by this means to expiate their sins. In this Verse therefore we have a Prolepsis, or preventing and anticipating of an Ob∣jection, 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 be∣cause 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 there∣fore I abhor them.

I hate,* 1.136 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 exe∣cute Justice and Righteousness in the earth, all you doe is odious to me,* 1.137 and I look upon it with the greatest displicency imaginable; you think that I should delight in your solemni∣ties as you doe, but my stomack loathes them, and turns at e∣very 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 sin∣cerely, 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 hypo∣crisie, for of all sins God most abhors that, as being most di∣rectly opposite to his Nature, who is a God of Truth and Righ∣teousness. 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.* 1.138 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 assem∣blies. 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 fa∣vourable acceptation and approbation; thus when Noah of∣fered 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.

* 1.139I will not smell in your dayes of restraint or prohibition, so the words are in the fountain; that is, I delight not in your Feasti∣val 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,* 1.140 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 re∣present the sweet odours of our Saviours Sacrifice,* 1.141 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 I∣dolatrous 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 con∣fession of their faith to the world, testifying what God they served,* 1.142 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 perfor∣mance of them when men fail both in man, matter, and man∣ner, as these did. So that when the Scripture seems to condemn Sacrifices,* 1.143 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 sacri∣fice. 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,* 1.144 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▪* 1.145 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.

* 1.146All 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 Pha∣risees, 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,* 1.147 and so more pleasing to God. A wick∣ed 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 zea∣lous David loves not cheap, out-side services, he will not of∣fer 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 de∣sire that God should not put them off with shewes and sha∣dowes, 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 Ce∣remonious, out-side religion; all for Bowing, Ringing, Sing∣ing, 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 Spi∣rit, Psal. 45.13.

VERSE 22.

Though yee offer me Burnt-offerings, and your Meat-offer∣ings, 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 re∣garded them, nor their Sacrifices.

In the time of the Law we read of divers Oblations and Sacrifices,* 1.148 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 accepta∣ble to God;* 1.149 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, be∣cause by burning all in the fire, it went up in smoke and va∣pour. It was a daily sacrifice made by fire, Numb. ••8.3. Le∣vit. 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,* 1.150 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 car∣nal, 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 lit∣tle Wax and Paper are small matters to look upon, yet they may be a means to convey matters of great worth unto us.

* 1.1512 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 Thanks∣giving, Heb. 13.5.

It is called Shelem, because this sacrifice was offered for the peace, safety, and prosperity that they had already recei∣ved, or should hereafter receive, either generally or particu∣larly; and this they did either voluntarily of their owne ac∣cord, or as bound by vow, Levit. 7.15. 1 Chron. 16.1, 2. & 2 Chron. 7.7. but the other Sacrifices were necessary and com∣manded

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 accepta∣ble. But the Lord tells them, that since the persons that offer∣ed 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,* 1.152 and would prove from hence the ine••ficacy of the Sacrifices of the Old Testa∣ment.

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 rela∣ting 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 un∣to 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, offer∣ed 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,* 1.153 let us see what Jesuitical and Sophistical arguing here is; 1. Because Sacrifices doe not expiate sins per se, there∣fore they doe not expiate sins Relatively, viz. by the merits of Christ typified by them.

2 Because God abhorres the sacrifices of wicked men, there∣fore 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 So∣phisters, 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 offer∣ed 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,* 1.154 as hi∣red 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 Pri∣viledges, so shall we doe more than any Hypocrites whatso∣ever.

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 re∣spect 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 re∣pentance 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 pro∣sperity 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, offer∣ing 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 Mini∣sters 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 hypocri∣tical 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 de∣light in toys and human inventions, and a Ceremonious, ex∣ternal, 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,* 1.155 he is not in any of their thoughts. They pla∣ced 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 Hypo∣crisie, 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, A∣mos 8.3.

* 1.156The 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 bray∣ing of an Asse, as St. Ierome long since hath well ob∣served.

The Viol is here put Synecdochically for all kind of Mu∣sical Instruments, which David had prepared in great abun∣dance 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 Instru∣ment 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 abomina∣tion to the Lord.

Away with them (saith God) they are a burden to me, your Vocal and Instrumental Musick, your Viols, Harps, and Or∣gans, your Songs and Sonnets are in mine ears but as the how∣ling of a Dog. Praise is not comely in the mouthes of Sin∣ners. 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 Ba∣san, 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;* 1.157 yet this is the greatest part of their Worship (as Gual∣ter hath well observed.) Ringing of Bells, and roaring of Or∣gans, is a great part of Papists Divine Service.

It is the musick of the Heart, and not of the Tongue that God delights in,* 1.158 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 con∣demned, 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,* 1.159 Qui inconditis & con∣fusis vocibus tumultuarie boant & ululant. Videant cantatores ne totam Psallendi devotionem collocent in voce c••nora, in subti∣litate modulandi, in agilitate tonos minuendi, &c. Dum instar avium minuriunt, ut curiosorum aures titillent, & ad se rapi∣ant, ne a••diant a Deo, Aufer a me tumultum canticorum tu∣orum.

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 obe∣dience. 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 wa∣ters, q. d. Though you abound with Ceremonies and Sacrifi∣ces, 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 amend∣ment of life, this people had been grosly guilty of injustice and unrighteousness; and therefore God calls upon them now to break off their unrighteousness,* 1.160 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 im∣ports, 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 righ∣teousness, 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 contex∣ture and thread of the discourse; the former sense is Rabbini∣cal and wrackt.

3 Others distinguish between judgement and righteous∣ness, 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, signify∣ing one and the same thing; and that the latter clause is exe∣getical and illustrates the former, as it doth frequently in the Scripture,* 1.161 Let Iudgement run down as waters, what is that? why let righteousness run down as a mighty stream, i. e. let no∣thing 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 Sa∣crifices.

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 fa∣therless, 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 righteous∣nes

* 1.162They 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 Ri∣ver 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 sponta∣neously 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.* 1.163 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 un∣der the Rod, and were kept under severe Discipline, and where the Lord lead them miraculously, and fed them mira∣culously, 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 e∣specially 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 sacri∣fices in the wilderness? Hee doth not say, Have your Fore-fa∣thers 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 righte∣ous 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 up∣on 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 in∣definitely,* 1.164 and not all and every individual person, singly. He speaks against the wicked Ancestors of wicked children, and a∣gainst 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 con∣secration 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 'twas 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. 'Tis true, I grant, you have offered sacrifice (saith the Lord) but 'twas 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.

'Tis true, they thought they worshipped God, and did him good service, but since they kept not to the Rule, but wor∣shipped the Lord according to their own inventions, with rotten hearts, and unhallowed lives, therefore the Lord dis∣owns all that they did, and tells us, that they did not sa∣crifice to him at all.

Quest. 4. How is it said that for forty years space in the wil∣derness they did not sacrifice, whereas 'tis apparent that the two first years at least they did offer sacrifice?

* 1.165The Answer is easie; 'Tis 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 kil∣led 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 wil∣derness,* 1.166 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 Empha∣tical 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 bet∣ter, 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. 'Tis one of his Royal Attributes, that he is a God of infinite Patience,* 1.167 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,* 1.168 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 obsti∣nacy of Israel,* 1.169 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 Ie∣rusalem, wilt thou not bee made clean? when shall it once bee?

He denounceth a woe against them for their hypocritical dal∣lying and delaying; Woe unto thee, wilt thou not be made clean?* 1.170 'tis not, canst thou not? but wilt thou not? They were wilfully impenitent; 'tis 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 war∣nings? what? not after so many years purifying Sermons? nor so many melting mercies? nor so many awakening judge∣ments? 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.

* 1.171God 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.

* 1.1722. Your hearts are rotten; what the heart doth not, God ac∣counts as not done, Isa. 43.22, 23, 24. Though they a∣bounded 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.* 1.173

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 Interpre∣ters) it is a difficult, knotty, perplexed Text, I never yet met with its fellow, Quot verba, tot mysteria, it hath more myste∣ries, and various interpretations than words. I shall endea∣vour to clear up all.

1 Q. The first Quere is, What is meant by Moloch here?

A. Under this grand Idol are Synecdochically comprehen∣ded the rest of their Idols. This Moloch was an old abomina∣ble Idol, which the Ammonites, and other Heathens worship∣ed. Hence it is oft called, the abomination of the Ammo∣nites, 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 ma∣ny 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 abo∣mination, 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,* 1.174 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.

* 1.1753 Others conceive that it was the star of their god, pro∣bably Saturn, the highest of the Planets, to whom the Phaenici∣ans 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:* 1.176 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,* 1.177 Ier. 7.18. & 44.17, 25. So the Sun is called Melech, the King of Heaven, whom the Persians wor∣shipped 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 a∣nother Language might easily make Chiun. St. Luke calls this supposed Deity, Remphan, Acts 7.43. from Repha, which sig∣nifies a Gyant,* 1.178 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 Mor∣ning, and fore-runner of the Sun, and is called Lucifer, which is said to be placed in the fore-head of Moloch, because it go∣eth 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.

* 1.179Or, 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; in∣deed 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,* 1.180 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.

* 1.181Here we see the love and affection of these Idolaters to their Idols, they bear them, and carry them on their shoul∣ders (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 gi∣ven 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 ho∣nour

of them, contrary to Gods express Command, Exod. 20.4.

Or Chiun your Images, that is (say some) your notable I∣mage, the plural number for the singular (as oft) especially in names of dignity.

Hence we may observe against the Papists,* 1.182 that the Scrip∣ture condemns not only Idols (which themselves confess un∣lawful) but also Images for religious Worship; God will not be Worshipped by any visible Picture, and therefore the Pro∣phet condemnes both Moloch and Chiun with their Images,* 1.183 yea the Evangelist condemnes the very Figures of those Idols which they make to themselves, Acts 7.43.

The star of your god.

Or,* 1.184 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 wor∣shipped, 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,* 1.185 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 can∣not 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 com∣manded 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 no∣thingness that is in Idols, and the folly of Idolaters in wor∣shipping such things as themselves had made, they are oft called, The work of mens owne hands, and their owne inventi∣ons; with which they please themselves, though they dis∣please 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,* 1.186 he labours to convince them of their gross Idolatry, and shewes how early they began to pra∣ctise 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 Ido∣latry 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 honour∣ing me, carrying my Tabernacle about with them, in the Wil∣derness, pretending that it was their glory to have me present a∣mongst 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 multi∣tude 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;* 1.187 and this was not only the temper of these Iewes, but of us Gentiles al∣so, 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,* 1.188 but wilfully sin against it, then God gives them up to a reprobate sense, so that they worship Stocks and Stones, Starres, and Ima∣ges, 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 igno∣rance, and idolatry with grosser idolatry; when men be∣gin to fall from God,* 1.189 they fall to worship Calves, Starres, Stocks, and Images. They never rest till they come to de∣struction.

As all Sin, so especially this of Idolatry is very prolifical. The Cloud that at first is like a mans hand, will suddenly o∣verspread 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 De∣vil 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,* 1.190 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.

* 1.191These 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 won∣der then if they love them, Hos. 4.17. Besides, they are gods of their own making, Exod. 32.1. and 'tis natural to every one to love its own workmanship.

5. Idolatry besots men.

It makes men worship Posts and Pictures, Stars and Planets,* 1.192 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 'tis in spiritual Whoredome. Affection blindes the judge∣ment, and besots men. Idolatry is a bewitch∣ing, flesh-pleasing-sin, which steals away the heart,* 1.193 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 wor∣ship him, but they being besotted and blinded by sin and Sa∣tan, 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 car∣ried away by the Conquering Assyrian, according to the cu∣stome 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.* 1.194 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 cap∣tivity 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,* 1.195 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.* 1.196 How great this Idolatry is, Costerus the Jesuite shall tell you, if (saith hee) Christ be not really and corporally present in the Eucha∣rist, 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.* 1.197 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. 'Tis 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 'tis 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 Da∣mascus, 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 glad∣ness 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 cap∣tivity beyond Damascus, which was fulfilled when Salmaneser took Samaria, and subdued the Kingdome of Israel to him∣self, 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 cap∣tivity.

2. Here is the extent of this captivity, 'tis beyond Damas∣cus, saith Amos, beyond Babylon, saith Stephen.

3 Here is the meritorious and procuring cause of this suf∣fering, and that is their sin, implied in the Illative particle Therefore, you have been Idolatrous, superstitious, hypocriti∣cal, &c. therefore you shall go into captivity.

4. Here is the confirmation of this commination; 'tis 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 Da∣mascus, for the Syrians of Damascus were carried captives but to Kir, 2 King. 16.9. but you shall be carried captives far be∣yond 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,* 1.198 and the verity of what was done; and 'tis 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 a∣mongst 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 ve∣ry 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 Salma∣neser King of Assyria,* 1.199 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 Is∣rael here out of all, 2 King. 17.22, 23. This is a Covenant-breaking, and a God-provoking sin,* 1.200 what ever sin hee bears with, hee cannot, hee will not bear with this. As I have else∣where shewed before.

And did the Lord punish Israel for this sin, and shall Eng∣land 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, Armi∣nianism, 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, pesti∣lence, 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 Phi∣listims. 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.

Notes

• * 1.1

  Nasa, sustulit, sumpsit.
• * 1.2

  ••••nah significat lamentationem amarissimam. Tarnovius.
• * 1.3

  Threnodia seu carmen lugubre quo regni Israelitici interitus deploratur, Gualter.
• * 1.4

  Ego tollo super vos sermonem qui eos adluctum & lamentum coget, etiamsi nunc sint prae∣fracti contra Deum. Calvin. See Mr. Trap on Mal. 1.1.
• * 1.5

  See more at large on Amos 6.6.
• * 1.6

  See my Com. on Hos. 13.12.
• * 1.7

  Virgo Israelis i. e. regnum Israel quod simile est Pulchrae Virgini propter opes, & tranquillum statum, Piscator
• * 1.8

  Israel vocatur Virgo, non prop∣ter intégrita∣tem, sed prop∣ter ornatum & pulchritudinem. Estius in Loc. difficil.
• * 1.9

  Praeterita profu∣turis ponit ad majorem rei certitudinem. Mercer.
• * 1.10

  Cecidit, signifi∣cat actum in∣stantem & quasi inchoantem se∣cundo cecidit, i. e. jam cadere incipit, ac brevi prone casu ca∣det Babylon. A Lapide.
• * 1.11

  Nittesca, dere∣licta, deserta, abjecta, humi projecta.
• * 1.12

  See Mr. Gr••en∣hil on Ezek. 9.2. p. 211.
• * 1.13

  See more in D. Ben••field on Amos 1.3, 6.
• * 1.14

  Tis not Bakash, voluit petiit, but Parash, ac∣curatè, diligen∣tissimè, & sum∣mâ curâ quae∣rere.
• * 1.15

  Tis not 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, quaerite, but 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, diligenter in∣quirite. Chi, ide••, qu••∣circa.
• * 1.16

  V. Gerhard. Loc. com. de lib. arbitr. Tom. 2. ss. 73. mihi. p. 225. edit. ult.
• * 1.17

  See more in my Beauty of Ho∣liness, p. 6, 7, &c
• * 1.18

  Sub nomine vi∣tae Hebraei om∣nem hominis fe∣licitatem com∣plecti solent. Gualter.
• * 1.19

  Deus novit mu∣tare sententi∣am, si nos nove∣rimus mutare mores. Aug.
• * 1.20

  Against these see Mr. Gelas∣pies Miscel. ch. 10.11.
• * 1.21

  See eight Rea∣sons for this in Mr. Gatak. Ser. on Mat. 6.33. p. 43. folio. and Mr. Burgess, Spi. Refinings. Ser. 75. p. 453.
• * 1.22

  Pulsandi M••∣taphora ard••r & zelus nota∣tur, cum ob••••a∣cula omnia as∣siduitate pre∣candi perrum∣pimus. Car••w•• Harm.
• * 1.23

  See my Beauty of Holiness, ch. 7. obj. 4.
• * 1.24

  See the excel∣lency 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.
• * 1.25

  See more on Amos 8. ult.
• * 1.26

  Gilgal, Galo, jigleh, migratio, migrando, mi∣grabitur, vel volvendo vol∣vetur. See more in my Schools-Guard, on the figure Parano∣masia.
• * 1.27

  Aven, menda∣sium vanitas, inanita••.
• * 1.28

  In my Com. on 2 Tim. 3.5. p. 138. &c.
• * 1.29

  Against such, see B. Halls Quo vadis? p. 639, folio.
• * 1.30

  Multi sunt ho∣die mediatores, qui dum vi∣dent non posse improbari no∣stram doctri∣nam, vellent a ••quid medium fingere, i. e. vel∣lent reconciliare Papatum cum doctrinâ E∣vangelii, & Propheta often∣dit talem mix∣tutam non posse ferri à Deo. Calvin in locum.
• * 1.31

  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.
• * 1.32

  See more on Amos 8. ult. Obs. 5. & Mr. Greenh••l on E∣zek. 20.27, Obs. 4 p. 87, 88.
• * 1.33

  Ignis, i. e. sae∣••vissima Dei ma∣nus. Mercer.
• * 1.34

  Tsalach, per∣rumpere, perva∣dere, feliciter Pertransire su∣peratis omnibus impedimentis. Rivet in Isa. 53.10.
• * 1.35

  See M. Burgess spi. Refining, 1 P. Serm. 66. p. 403.
• * 1.36

  Greenhils Ser. on Rev. 22.17. p. 145.
• * 1.37

  Reyners Pre∣cepts for Pra∣ctice, p. 41, 42.
• * 1.38

  See D. Preston on Rom. 1.18. p. 114, &c.
• * 1.39

  See more in Mr. Leighs Bo∣dy of Divinity, l. 2. c. 9. and Mr. Ienkin on Iude V. 7. Obs. 5.6.
• * 1.40

  Tantâ reveren∣tiâ aliquid pe∣tit ut cum Deo; tantâ fiduciâ ac speut cum pat••e & amico se loqui sentiat. Mel. Adams in vita Luth.
• * 1.41

  See my Com. on Psa. 82.4. p. 101, 113, 114, &c. and p. 200, 201.
• * 1.42

  See more in my Com. on Psal. 82.2. Obs. 5. p. 100. and Mr. Patricks Jewish Hyp. ch. 9. p. 112.
• * 1.43

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 à navigando.
• * 1.44

  Orion ci••ca No∣vembrem exo∣riens, coelum & terram variè tempestatibus turbat, Mercer.
• * 1.45

  See more in Amos 8.9.
• * 1.46

  Tsalmavet um∣brae mortis, i. e. maximae & densissimae te∣nebrae, quae ti∣morem mortis incutere possunt.
• * 1.47

  See more on Amos 9.6.
• * 1.48

  Est ipsum esse, tum suum for∣male, tum cau∣sale, rerum om∣nium, qui est Oceanus essen∣di, & immen∣sum pelagus existendi, à La∣pide.
• * 1.49

  See Mr. Robin∣son on Ephes. 6.12. p. 3, 4.
• * 1.50

  Stellae sunt Lu∣nae famulae, no∣ctis oculi, mi∣litiae coeli.
• * 1.51

  Hammablig, confortans, cor∣roborans, from Balag, robora vit, consortavis.
• * 1.52

  Qui vires au∣get infirmis contra fortes, & direptoribus super propugna∣cula fortissimo∣rum imperium donat. Chald. Paraph.
• * 1.53

  Shod, vastato••, devastator, ra∣pina.
• * 1.54

  Gn••l gnaz, su∣per robustum fortem, valen∣tem.
• * 1.55

  In my Com. on Hos. 13.16. O••s. 7. p. 71.
• * 1.56

  Integrum abo∣minantur ver∣bum.
• * 1.57

  Senes & judi∣ces loco Dei po∣sitos, ad judi candum seden∣tes, oderant, non ferentes eo∣rum correptio∣nes. Pari insaniâ perfectè loquentem, i. e. veros Prophetas qui solum & perfectissimum Dei ser∣m••n••••n annunciabant. Mercer.
• * 1.58

  Est hoc extrem•• corruptionis ar∣gumentum, quando illic lo∣ci correpti•• nulla admittitur, ubi disciplina publica maximè regnare debet. Gualter.
• * 1.59

  Videmus, & reges, & qui∣cunque in mun∣do potestate aliqua praediti sunt, velint esse sacro-sancti, nec ullam admittant reprehensionem. Calvin.
• * 1.60

  See my Com. on 2 Tim 4.10. p. 421.
• * 1.61

  Amant lucem splendentem, non redarguen∣tem.
• * 1.62

  See Hildersham on Psal. 51. Lect. 9. p. 52. &c.
• * 1.63

  Bosces, deduci∣tur vel à Rad. Bosc. i. e. pude∣facere, vel po∣tius à Bos, i. e. conculcare pe∣dibus: cui vici∣num est Baz, s••oliare, prae∣dari, diripere.
• * 1.64

  Domos excisio∣nis, i. e. excisi & dolati lapidis, Mercer.
• * 1.65

  Charme chemed, Vineas deside∣rii, i. e. desidera∣tissimas, Praestan∣tissimas, ele∣gantissimas.
• * 1.66

  See more in my Com. on Hos. 13.15. p. 45.
• * 1.67

  See more in my Com. on Hos. 13.16. p. 106.
• * 1.68

  In my Com. on Hos. 13.15. Ob. 8. p. 58, 59.
• * 1.69

  Peshegnechem, à Pashang, trans∣gressio, praeva∣ricatio, rebellio. Guatsum, sor∣tis, potens, n••∣merosus. Peccata fortiae i. e. gravia, grandia, crude∣lia, obstinita. V. Schools-Guard, Rule 25
• * 1.70

  Hostes ••usti, vel affligentes ju∣stum. Vatabl.
• * 1.71

  Cophar, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, vel re∣demptionis pre∣tium.
• * 1.72

  In porta i. e. in publico judicio. Met. subj.
• * 1.73

  In my Com. on Psal. 82.5. Obs. 1. p. 130.
• * 1.74

  See Hildersham on Ioh. 4.16. Lect. 14 p. 64. Dyke on Ioh 2.24. p. 84.
• * 1.75

  Ne pecces, De∣us ipse videt, bonus Angelus astat, accusat Satanas, conscia mens cruciat. See more in my Com. on 2 Tim. 4.3. Obs. 1.
• * 1.76

  See my Com. on Hos. 13.16. p. 109. &c.
• * 1.77

  Fortes & stre∣nui sunt non con∣tra bostes, sed ad ••xbauriendos catices, gigantes non ad b••llan∣dum, sed ad po∣tandum & pec∣candum.
• * 1.78

  See more in my Com. on Psal. 8.2. Index Bribery, and on Amos 4.1. Cartwright on Psal. 15. ult.
• * 1.79

  Mr. Patrick in his Jewish Hy∣pocrisie, ch. 9, 10. &c.
• * 1.80

  See my Com. on Psal. 82.2, 3, 4. p. 100, &c.
• * 1.81

  Hammaskil, ille prudens, intelli∣gens, erudiens, à salal intellexit, prudens fuit, consideravlt, prospexit, cir∣cumspexit.
• * 1.82

  See more in Dr. Burges his Ser. on Amos 5.13. p. 3, 4. print∣ed. 1660.
• * 1.83

  See Ward on Mat. 11.25. p. 91. ubi plura.
• * 1.84

  Rang, denotat malum culpae, & malum pae∣nae.
• * 1.85

  Tempore in illo, i. e. tempore paenae, quae mo∣dò fuit denun∣tiata. vers. 11. Piscat.
• * 1.86

  Pauper si pru∣dens, eliget po∣tius, 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▪
• * 1.87

  Silebit, cum a∣liis nihil profit, sibi vero malum afferat. Grotius.
• * 1.88

  Prophetas vocat prudentes, quo∣rum munus est peccatum argu∣ere, qui cum viderint eo tan∣dem erupisse bo∣minum picca••a, ut r••vocari non possint, ••ace∣bunt. Sanctius.
• * 1.89

  Non est Mini∣ster Christi qui non est ad mille mortes paratus. Chrysost.
• * 1.90

  Silere hic sumi∣tur pro non re∣darguere scelerae quae grassan∣tur, ad quod tamen silenti∣um redactus est, non sponte sud, sed violen∣tiâ tyrannorum in illum savi∣entium. Rava∣nel.
• * 1.91

  Silebit i. e. non murmurabit contra Deum, quia agnoscunt Paenam esse jus∣tam. Piscat. See more on A∣mos 6.10.
• * 1.92

  Tacebit prudens, pr••bans & lau∣dans justum Dei judicium & impiorum supplicium.
• * 1.93

  Quicun{que} pec∣••at, agit contra rationem rec∣tam, quae est prudentia. A∣quinas.
• * 1.94

  In my Com. on 2 Tim. 3.9.
• * 1.95

  Rerum exitus prudentia me∣titur. Boethius.
• * 1.96

  See Dr. Annesly Ser. on 2 Chro. 12.32. preached 1655.
• * 1.97

  See Caryl on Iob. 3.2. p. 320.
• * 1.98

  before on Amos 4.4. p. 50. &c.
• * 1.99

  See my Com. on Psal. 82.4. p. 112.
• * 1.100

  Nullum numen abest, si fit pru∣dentia. Iuven. Sat. 10.
• * 1.101

  In omni virtute debet esse. 1. Pru∣dentia. 2. Iusti∣tia. 3 fortitudo.
• * 1.102

  Temeritas est florentis aetatis, prudentia sene∣••tutis, Cicero.
• * 1.103

  Mr. Caryl on Job 29.9. p. 492.
• * 1.104

  See my Com. on 2 Tim. 4.2. p. 339.
• * 1.105

  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.
• * 1.106

  See Balls Pow∣er of Godliness l. 1. c. 2. p. 18. &c.

  Against Scep∣ticks Gelaspies Miscel. c. 11 p. 134.
• * 1.107

  Parum interest inter fidem ne∣gare, & nolle asserere, Ful∣gent.
• * 1.108

  See more in Amos 6.10.
• * 1.109

  Motives to Pa∣tience, see my Com. on Hos. 12.13. p. 10, 11. Mr. Symons Ser. on Luk. 21.19. p. 97, &c.
• * 1.110

  Quaerere bo∣num n••hil ali∣ud est quam da∣re operam bene∣ficentiae. Calvin in locum.
• * 1.111

  Quaerere bo∣num & non ma∣lum ••st studiose sectari bonum, à malo vero abhorrere; atque adeò est resipiscere, pietati & bonis operibus studere, & vitam sanctam agere. Ravanel.
• * 1.112

  Rang, malum, in q••um, du∣rum.
• * 1.113

  See Mr. Obad. Sedgwick on Isa. 55.1. p. 397, 402, &c. See Fenner on Wilful Impe∣nitency.
• * 1.114

  See a nine-fold good in God, Mr. Obad. Sedg∣wick on Isa. 55.2. ch. 11. p. 441.
• * 1.115

  In my Com. on Psal. 73.25.
• * 1.116

  Sineu rang, odio habete & pro∣sequimini ma∣lum.
• * 1.117

  Ahebu to••, ar∣denter & ve∣hemen••er dili∣gite bonum.
• * 1.118

  Iusti fuere justitiâ sincerâ, non simulatâ, nec tantum ho∣minibus se pro∣babant, sed Deo. Cartwr. Harm.
• * 1.119

  Shanan, ite••a∣vit, repetiit, acuit.
• * 1.120

  See the evil of Sin in D. Pres∣ton, on Acts 9.6. p. 271, ••72. D. Bolions Ser. on 2 Sam. 24.10. & Mr. Bur∣roughs Evil of sin. B. Ushers Meditat. p. 93, 121.
• * 1.121

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, abhorrentes à malo. The simple Verb imports detesta∣tion, which is increased by the compositi∣on.
• * 1.122

  See D. Reynolds on the Passi∣ons. Chap. 12.13, 14, &c. Church his Mi∣scel. p. 107. & D. Tho. Taylors Ser. folio. p. 439. Balls Po∣wer of Godli∣ness, lib. 3. ch 3. p. 201.
• * 1.123

  In my Com. on 2 Tim. 4.8. p. 408, 409.
• * 1.124

  Ho, ho, heu, heu! quae vox est ge∣mentis & plan∣gentis stragem Samariae. Hie∣rom.
• * 1.125

  Cantabat mae∣stis tibia fune∣ribus. Ovid. Fastor. l. 6.
• * 1.126

  See in Mr. Ca∣ryl on Iob 3.8.
• * 1.127

  Ut qui condu∣cti plorant in funere, dicunt Et faciunt pro∣pe plura dolen∣tibus ex animo. Horat. de art. Po••t.
• * 1.128

  Verbum transeo, cum de Deo di∣citur, semper plagas & ad∣versa denotat. Hieron.
• * 1.129

  Against mock∣ers, see Mr. Ienkin on Iude 18. and Mr. Cawdry his Ser. on Prov. 29.8. preached be∣fore the House of Com. 1643.
• * 1.130

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Aristot.
• * 1.131

  Eant reprobi, & volupta∣tum suarum de∣••deria multa ••ni••quitate con∣sumant, atque eo temporalia stagella non sen••iant, quo aterna ••o•• supplieia expectent. Aug. in Psal. 93.20.
• * 1.132

  Corpora mag••a∣nimo 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 ca∣davera saevit. Rivet.
• * 1.133

  Ne putetis quicquam fo••e levation••s eti∣amsi centies volvatur mun∣dus, & mute∣tur temporis conditio. Calvin.
• * 1.134

  Incidit in Scyl∣lam cup••ens vi∣tare Charybdim. P••ov.
• * 1.135

  Epitasis est in affirmatione cum negatione contrarii.
• * 1.136

  Maas, con∣tempsit, repulit cum fastidio tanquam vile & contemptum quid.
• * 1.137

  Reprobavi festi∣vitates vestras. Chald. Paraph.
• * 1.138

  Chaggechen, festivitates ve∣stras, à chagag, salta••e, festum celebrare, hinc ••hag, dies festus, & laetus in quo homines ed int, bibu••t & sal∣tant, & synec∣dochicè hostia quae die fes••o offerebatur.
• * 1.139

  In diebus inter∣dicti vestris. Heb.
• * 1.140

  V. Moses un∣vailed. ff. 29. p. 108.
• * 1.141

  Non ex opere operato, nee ex opere operantis, non ex merito offerentis, nec ex merito operis, sed ex solo meri∣to Christi gratum est.
• * 1.142

  See Binchius Mellif. Theo∣log. Part 3. p. 23, &c.
• * 1.143

  Loquitur non 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, sed 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, & 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
• * 1.144

  Hypocritae qua∣si sub Ajacis clypeo occultant sua scelera, sub suis Caeremon••is. Calvin.
• * 1.145

  See D. Bolton on Isa. 58.2, p. 26••, folio.
• * 1.146

  See more be∣fore on Amos 4.4. & 5.5. and in my Com. on 2 Tim. 3.5.
• * 1.147

  See this Point fully and lear∣nedly 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, au∣rum, arie'em quarere, habes in te quod oc∣cidas. Si te ex∣celsum 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.
• * 1.148

  See Binchius Mellific. Theo∣log. Part 3. p. 23, &c.
• * 1.149

  Ab 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, totus, & 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, cre∣mandus.

  Gaul••h, ascen∣tio, elevatio, Holocaustum. See Caryl on Job 1.5.
• * 1.150

  See how it Typified Christ in D. G••ild, Moses unvai∣led. ss. 32. p. 116.
• * 1.151

  Ainsworth on Levit. 2.1. sets down nine sorts of Meat-offer∣ings.

  Minchah, pro∣p••ie significat munus farina∣ceum, & erat accessio victi∣mae. Calvin. See Moses un∣vailed. ss. 36. p. 129, &c. See Mr. Iack∣sons Annot on Levit. 7.15. and Moses un∣vailed. ch. 37 p. 132.
• * 1.152

  Bellarm. de ef∣fectu Sacram. lib. 2. cap. 14.
• * 1.153

  Fallacia à d••cto secundum quid, ad dictum sim∣pliciter.
• * 1.154

  See Dyke on the Heart, p. 29. & p. 111.
• * 1.155

  Putabana se sua deliria lyr and•• tegere, & suavi concentu aures Dei irati mul∣cere, eumque quasi incantare. à Lapide in lo∣cum.
• * 1.156

  Hamo••, strepi∣tus, rixa, tu∣multus, mal∣titudo.

  Tumultum vo∣cat, quod sine spiritu cla∣ment & ulu∣lent. Mercer. Hic strepitus fu it Deo molestus, ut grunnitus su∣is, aut clamor asinorum. Hie∣ron.

  See more on A∣mos 6.5.

  Nebel est Instru∣mentum Musi∣cum eujus spe∣cies nobis est in∣cognita, Calvin.
• * 1.157

  In Papatu, Or∣ganorum con∣centus, & campanarum boatus, non postrema cultus Divini pars esse creditur. Gualter.
• * 1.158

  See more on A∣mos 6.5.
• * 1.159

  A Lapide in Amos 5.23.
• * 1.160

  Iiggal, volvat, à Rad. Galal, volvere, convol∣vere, obruere.

  The vulgar La∣tine mistaking the root, render it, Revelabitur; and render Vau by &, when it is oft used adversatively, (as it is here) by sed.
• * 1.161

  Benacha•• E∣than, tanquam torrens fortis, vel fluvius ve∣hemens.
• * 1.162

  Actio una non denominat ho∣minem.
• * 1.163

  Rapido montano flumine to r••ns, Sternit agros, ste••nil sata lae∣ta, boum{que} la∣bores. Virg. Ae∣neid. l 2.

  See more in my Com. on Psal. 82.4. p. 112, &c

  See Mr. Patrick Jewish Hypoc. chap. 14 p. 226.
• * 1.164

  Quod major multitudo ab∣repta fuerat, ideò totus popu∣lus meritò dam∣natur. Calvin.
• * 1.165

  Scriptura ple∣num ac inte∣grum numerum usurpat Synec∣dochic•••• pro part••, cum pau∣lulum quiddam a••t desit, aut excedat. Aug. de Civit. De••. l. 15. c. 24.
• * 1.166

  V. Plenius D. Reynolds de lib. Apochry. Prae∣lect. 219. p. 1288, &c. See the large Annotat. on 2 Sam. 5.5.
• * 1.167

  See more in my Com. on Hos. 13.12. p. 4. to 11.
• * 1.168

  See more in my Comment▪ on 2 Tim. 4.10. p. 427, 428.
• * 1.169

  See more in my Com. on 2 Tim▪ 4.10. p. 429.
• * 1.170

  Frustrà expecto quia obduruisti in scelere, de∣sperata est tua correctio, fun∣ditus ergò te e∣vertam. Hieron.
• * 1.171

  See my Com. on Hos. 13.16. p. 82. & 146.
• * 1.172

  See my Schools Guard. Rule 22.
• * 1.173

  Quia non soli Deo offerebant, perinde erat ac si no•• offere∣bant. Mariana.
• * 1.174

  V. Ialkut in his Heb. Com. on Jer. 7.
• * 1.175

  V. Tertul. Apo∣loger. c. 9.
• * 1.176

  V. Euseb. Praep. Evang. l. 1. & l. 4. c. 7.
• * 1.177

  V. Strabo Geog. lib. ••5.
• * 1.178

  V. Beza in Act. 7.43.
• * 1.179

  Melkekem, regi vestro.
• * 1.180

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Ta∣bernaculum Moloch. Sept.
• * 1.181

  Netsatem, por∣tá••tis, i. e. a∣máftis, susce∣pistis, approbâs∣tis. Mercer.
• * 1.182

  Tsalmech••m, from Tselem, Imagines vel figuras vestras.
• * 1.183

  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.
• * 1.184

  Cocab elohe∣chem, stellam vestrorum Deo∣rum.
• * 1.185

  These Israelites had many o∣ther deasters, and false gods, if we may be∣leeve Iose∣phus Antiq. l. 4. c. 6.
• * 1.186

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Portastis ta∣bernaculum Moloch, pertinet ad 40. annos in Deserto, cum sacrificarunt non Deo, sed Moloch & Ido∣lis, Act. 7.43.
• * 1.187

  See more in M. Caryl on Job 31.26. Obs. 1.
• * 1.188

  See more in my Com. on 2 Tim. 4.4. Obs. 5.
• * 1.189

  Error minimus in prin•• pio, fit maximus in fi∣ne. See Manton on Jude 12. p. 421. and my Com. on 2 Tim. 3.13. p. 230, &c. Greenhil on Ezek 8.16.
• * 1.190

  Fertilis est Ido∣lolatria ut ex u∣no Deo fictitio centum mox gignantur; ex superstitione u∣nâ s••aturiant mille. Calvin.
• * 1.191

  See my Com. on Hos. 13.16. p. 146.
• * 1.192

  Quis nescit qualia demens Ae∣gyptus portenta colat? Iuven. Sat. 15. V. Godwin. Jewish Antiq. l. 4. c. 7. p. 164. & M. Iohn Smith, his select dis∣course. p. 25. and my Com. on Hos. 13. p. 119.
• * 1.193

  Humanarum mentium ludibri∣um superstitio. Curtius.
• * 1.194

  Amos 4 ult.
• * 1.195

  See Caryl on Job 31.26. Obs. 4.
• * 1.196

  Talis esset Ido∣lolatria, qualis in orbe terrarum nunquam vel visus, vel audi∣tus fuit. Coster. Encherid. c. 12.
• * 1.197

  See more Caryl on Job 31.26. Obs. 3. and my Com. on Hos. 13. p. 89, 120.
• * 1.198

  See more, Shar∣pius Sym••hoa. Loc. 57. p. 212. Schools-Guard. Rule 20.
• * 1.199

  V. Ioseph. An∣tiq lib. 9. c. 14. & lib. ••1. c. 5.
• * 1.200

  See my Com. on Hos 13. V. Index Idolatry.