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 ...

OBSERVATIONS.

1 Wicked men doe their utmost to silence faithful Ministers.

They prohibit them Preaching, Prophesie not. The like com∣plaint we have, Amos 2.12. Micha 2.6. they say to the Pro∣phets, Prophesie not; they silence them that they may sin with∣out controul, and goe to Hell without any hindrance. Thus the Rulers of the Iewes forbid Peter and Iohn to preach any more in the name of Jesus, Acts 4, 17, 18. & 5.40. what is this but to fight against God, and to countermand his com∣mands? he bids his Amoses preach, the Amaziahs of the World say no. Did ever any man thus harden himself against God, and prosper? if he that with-holds Corn from the peo∣ple, him shall the people curse, Prov. 11.26. what a sad curse

will light upon those that with-hold Spiritual corn from them, and deprive them of their faithful Pastors which are the light of the World, the Guides, the Fathers, the Physitians, the Pil∣lars of the Church; such as forbid men to Preach, please nei∣ther God nor man, 1. Thes. 2.15, 16. Herod was a wicked man, yet this was his sinning sin, and is said to surmount all the rest, that he put Iohn in Prison, Luke 3.20. he added this above all, that he shut up John in prison; and see what befell Amaziah here for opposing Amos, ver. ult.

Obj. But the Minister denounceth Iudgements against us, which we cannot bear.

A. Let him preach Mercies or Menaces, if God have sent him we may not silence him, but must thankfully receive Threatnings as well as Promises, Judgements as well as Mer∣cies; they are both necessary for us.

2 The great ones of the world cannot brook plain Preachers.

These Gallants look upon such blunt and bold Amoses as a pack of Fanaticks, a company of rude, indiscreet Persons, that dare venture to reprove such as them for their sins. God calls his Ministers Salt, Matth. 5.13. but these would have them Honey, to preach only pleasing and humerous things un∣to them. Such were those, Isa. 30.10. They say to the Seers, see not, and to the Prophets, Prophesie not unto us right things, speak unto us smooth things, Prophesie deceits. Great men many times have great corruptions, which they cannot endure should be touched, their tender ears cannot away with sound Doctrine, they must have smooth and pleasant things, or no∣thing, Courtiers love Verba byssina, soft and silken words. Though we approve of Prudence in Preaching before great ones, yet flattery we abhor. We may not betray the truth to please men; we are sent to profit, not to please; to edifie the heart, not to gratifie the ear. Had Amos preached high-flowen Notions, or Doctrine without application, he might have been a Priest for Bethel; he might preach in generals, but he must not Prophesie of Gods Judgements against them, Pro∣phesie not. Men can bear with Physitians, and suffer them to tell them of the Diseases of their Bodies; and the Lawyer, to tell them of the flawes in their estates; only the Minister, who is for the Soul, he must not speak a word. Prophesie not, whereas great men have most need of faithful Prophets, be∣cause

they are encompassed with so many flatterers.

3 Wicked men put fair names upon foul places and practices.

Bethel here was become Beth-aven, yet they call it a San∣ctuary; when indeed it was the Devils Brothel-house, pollu∣ted with vi••e Idolatry and iniquity. So Papists put fine titles upon their foul wares, to vent them the better. The Pope calls himself the Servant of the Servants of God, yet makes him∣self King of Kings, and is a profest enemy to Gods Servants. The Quakers call themselves the Saints of the most high, when they are profest enemies to God, his Worship, wayes, &c. The Arminians seeme to magnifie Free-grace as much as any of the Orthodox, but descend to particulars and their er∣rours will soon appear. It is often professed by Arminius (saith a Reverend Divine) that he attributes as much to Grace as any other; that there is nothing said by others concerning the efficacy of Grace, which is not also affirmed by himself, yea that he acknowledgeth whatsoever may be thought or imagi¦ned for the opening and setting forth of the power of grace, and that he is mis-reported by those that render him injurious to the grace of God, and one that attributes too much to Free-wil. We find in Augustine, that Pelagius professeth as much concerning himself, and yet in the meane time this is true, that if Arminius his Opinion stand good, all this efficacy of grace which he so magnifies, and amplifies in words, depends on the will of man, in regard that by vertue of its native liberty, it may receive or reject this grace; use it or not use it; render it effectual or vain, &c. Thus he.

Notes

• Quid est prae∣dicare, nisi fu∣rorem mundi in se derivare? Luther.
• Multi favent Majestati, ma∣gis quam veri∣tati. Bern.
• D. Preston in his Position of the irresistible∣ness of conver∣ting Grace. p. 1, &c.