Israels
Obstinacy
▪
A
COMMENTARY
ON
The
fourth
Chapter
of
Amos.
AMOS
4.1
.
Hear
this
word
yee
Kine
of
Bashan
,
that
are
in
the
mountains
of
Samaria
,
which
oppress
the
poor
,
which
crush
[
or
destroy
]
the
needy
,
which
say
to
their
Masters
,
bring
and
let
us
drink
.
THis
Chapter
contains
the
summe
of
the
Third
Sermon
which
the
Prophet
Amos
made
to
Israel
,
wherein
he
exhorts
them
to
Repentance
;
and
because
by
nature
we
are
very
averse
and
backward
to
this
duty
,
-
1
He
sets
before
them
their
hainous
and
hideous
Sins
,
which
for
number
and
nature
were
very
great
and
grievous
.
-
2
He
rehearseth
the
Judgements
which
they
had
already
endured
,
and
tells
them
of
greater
Judgements
which
would
follow
,
unless
by
speedy
repentance
they
did
prevent
them
.
-
3
He
sets
before
them
the
Goodness
,
and
the
Greatness
of
God
,
the
better
to
draw
and
drive
them
home
unto
him
.
1
He
sets
before
them
his
Goodness
,
viz.
he
was
their
God
in
Covenant
still
,
ready
to
receive
them
to
mercy
upon
their
returning
to
him
.
2
His
Greatness
(
vers.
13.
)
he
forms
the
Mountains
,
and
creates
the
Winds
,
&c.
and
can
with
ease
destroy
such
as
rebell
against
him
.
The
Prophet
had
before
reproved
the
Rulers
,
and
people
in
general
for
their
Idolatry
,
Carnal
security
,
Ingratitude
,
and
Apostacy
;
now
he
comes
to
reprove
the
Counsellours
and
Rulers
of
the
Kingdom
of
Israel
in
particular
;
for
their
oppression
and
cruelty
,
for
their
Epicurism
,
and
beastly
kind
of
life
,
vers.
1.
Hear
this
word
yee
Kine
of
Bashan
.
This
is
the
Prophets
exordium
and
Preface
,
wherein
he
calls
for
attention
,
both
in
respect
of
the
Persons
he
speaks
to
,
and
the
matter
he
treats
of
,
viz.
the
Sins
of
the
Rulers
and
People
.
2
We
have
the
Judgements
denounced
against
them
for
those
Sins
,
set
forth
by
a
double
Metaphor
,
ver.
2
,
3.
3
Here
is
the
confirmation
of
this
threatning
.
1
By
the
Oath
of
God
,
I
have
sworn
by
my
Holiness
,
saith
the
Lord
,
that
I
will
bring
evil
upon
them
;
and
secondly
,
their
Sins
have
justly
deserved
it
:
for
1.
They
are
a
People
given
up
to
Idolatry
,
and
hypocritical
worshipping
of
me
,
vers.
4.5
.
3.
They
were
indurate
,
impenitent
,
and
incorrigible
under
variety
of
former
judgements
,
vers.
6.
to
12.
The
Prophet
names
Six
.
-
1
Famine
,
I
gave
them
cleanness
of
teeth
,
&c.
ver.
6.
-
2
Drought
,
I
will
hold
the
rain
from
them
,
ver.
7
,
8.
-
3
Blasting
,
Mildew
,
and
the
Palmer-worm
,
ver.
9.
-
4
The
Pestilence
,
ver.
10.
-
5
The
Sword
,
ver.
10.
-
6
Terrible
Destruction
,
ver.
11.
4
Here
is
the
unhappy
success
of
all
these
dispensations
of
God
towards
them
,
which
is
annext
to
every
particular
Judgement
,
as
a
Versus
intercalaris
,
the
burden
of
this
mournful
complaint
,
Yet
have
yee
not
returned
unto
me
saith
the
Lord
,
vers.
6
,
7
,
8
,
9
,
10
,
11.
5
Seeing
their
incorrigibleness
,
the
Prophet
goeth
on
to
denounce
a
sorer
and
sharper
Judgement
than
any
yet
had
befaln
them
,
vers.
12.
Therefore
thus
will
I
doe
to
thee
O
Israel
.
The
Judgement
was
so
dreadful
that
the
Prophet
seems
unable
to
express
it
,
and
therefore
he
doth
as
't
were
draw
a
Vail
over
what
he
could
not
in
words
express
:
with
a
Thus
will
I
doe
unto
thee
;
q.
d.
since
nothing
will
move
thee
,
I
will
bring
upon
thee
some
direful
desolation
,
and
utter
destruction
,
for
so
it
follows
,
Chap.
8.14
.
They
shall
fall
and
never
rise
up
again
.
6
He
concludes
the
Chapter
with
an
Exhortation
to
Repentance
,
calling
upon
them
to
prepare
to
meet
the
Lord
,
by
unfeigned
Humiliation
,
and
Reformation
,
that
so
they
might
prevent
those
Judgements
which
were
yet
coming
upon
them
,
vers.
12.
7
The
better
to
awaken
them
he
useth
two
Motives
,
the
first
is
drawn
from
the
dreadfulness
of
the
impending
Judgements
,
which
since
they
were
not
able
to
resist
,
hee
exhorts
them
to
prevent
,
considering
also
the
advantage
they
had
of
a
Covenant
yet
in
being
betwixt
God
and
them
,
ver.
12.
The
second
is
drawn
from
the
Majesty
and
Power
of
God
,
who
was
marching
in
wrath
against
them
.
In
the
first
Verse
the
Prophet
prosecutes
the
Charge
which
hee
had
begun
(
Chap.
3.9
,
10.
)
against
the
Rulers
and
Judges
of
Israel
,
for
their
cruelty
in
oppressing
the
poor
and
needy
.
These
usually
are
ring
leaders
in
sin
,
their
examples
incourage
others
in
wickedness
,
and
therefore
the
Prophet
begins
his
Charge
against
them
;
and
after
descends
to
the
Priests
and
People
,
who
were
confederate
with
them
in
their
wickedness
.
Here
we
have
-
1
The
Summons
,
Hear
this
word
.
-
2
Who
must
hear
?
The
Rulers
of
Israel
,
whom
for
their
effeminacy
he
calls
,
Kine
of
Bashan
.
-
3
Where
doe
they
dwell
?
In
the
mountain
of
Samaria
.
This
was
the
Metropolis
and
chief
City
of
Israel
,
situate
upon
a
Mountain
;
here
was
the
Kings
Palace
where
these
Courtiers
resided
.
-
4
What
doe
they
doe
there
?
Why
they
-
Oppress
the
Poor
.
-
They
crush
the
Needy
.
-
They
call
for
drink
.
Before
he
had
described
them
darkly
,
and
figuratively
,
calling
them
unruly
Kine
,
but
now
he
tells
them
plainly
and
punctually
what
they
are
,
they
are
full
fed
Beasts
,
that
goared
their
fellows
,
and
trampled
the
poor
under
their
feet
:
5
But
what
said
the
Lord
to
all
this
▪
Why
he
swears
by
his
Holiness
that
they
shall
dearly
pay
for
this
their
cruelty
,
vers.
2.
So
much
shall
suffice
for
the
Logical
Analysis
,
and
resolution
of
the
words
,
I
come
now
to
the
Grammatical
explication
of
them
.
Hear
this
word
,
viz.
of
the
Lord
,
as
it
is
explained
,
chap.
3.1
.
q.
d.
I
come
not
to
you
in
mine
own
name
,
or
in
the
name
of
men
,
but
I
come
to
you
in
Gods
name
,
it
is
his
Message
that
I
bring
to
you
,
Shimgnu
,
audita
,
a
shamang
,
audivit
.
obedivit
.
Gen.
3.17
.
Haddavaer
Hazzeh
,
hoc
verbum
,
hoc
ipsum
.
and
therefore
justly
calls
for
their
best
attention
and
obedience
,
the
Original
implieth
both
.
Hear
this
word
,
't
is
emphatical
in
the
Original
,
for
the
Article
is
doubled
,
q.
d.
Hear
this
word
which
the
most
true
and
eternal
God
(
all
whose
words
are
works
)
hath
spoken
against
you
,
and
hear
what
hee
hath
decreed
to
bring
upon
you
.
Yee
Kine
of
Bashan
.
Thus
he
calls
these
wicked
,
wealthy
,
wanton
Rulers
,
who
managed
the
affairs
of
the
Kingdom
for
the
King
,
and
did
abuse
their
power
to
the
oppressing
of
the
poor
;
those
feasted
and
fatted
themselves
with
the
spoyls
of
the
poor
whom
they
opprest
in
judgement
;
and
therefore
the
Prophet
calls
them
not
men
,
but
Beasts
,
and
fat
Bawsons
,
whose
hearts
were
fat
as
grease
:
and
their
eyes
star'd
out
with
fatness
;
they
were
stupid
,
and
therefore
he
useth
sharp
expressions
,
the
better
to
awaken
them
;
he
speaks
to
them
in
the
feminine
Gender
(
not
because
they
were
Women
,
as
some
conceive
,
for
the
sins
which
he
reproves
are
more
proper
to
men
,
especially
the
Rulers
of
a
People
)
but
because
of
their
effeminate
,
wanton
condition
,
being
given
to
their
bellies
,
[
*
](A45333-e1980-b)
*
Hoc
nomen
recte
in
eos
convenit
,
quoniam
ventri
tantum
&
delitiis
indulgebant
qui
significat
eos
non
agriculturae
,
sed
immolationi
&
esui
esse
praeparatos
,
i.
e.
occasioni
&
captivitati
.
Hierom.
Cowes
;
not
Oxen
or
Horses
which
Plow
and
labour
for
us
,
but
lazy
lascivious
Cowes
and
Heifers
which
were
put
into
rich
Pastures
to
fill
and
fat
them
the
sooner
for
the
slaughter
.
They
were
like
to
fat
,
unruly
,
refractory
Heifers
which
could
endure
no
yoke
.
'T
is
usual
in
Scripture
to
call
such
idle
,
effeminate
,
loose
persons
,
by
the
name
of
Females
,
Isa.
3.12
.
Revel.
17.3
,
4
,
6
,
7
,
9
,
18.
such
wealthy
wicked
men
are
elsewhere
called
,
fat
Bulls
,
and
Bulls
of
Bashan
,
for
their
fierceness
and
cruelty
,
Psal.
22.12
.
Ier.
50.11
.
Hos.
4.16
.
&
10.11
.
2
He
calls
them
Kine
of
Bashan
,
because
of
the
plenty
of
fat
Cowes
,
and
rich
Pastures
in
that
Country
;
hence
we
read
of
the
fatlings
of
Bashan
,
Ezek.
39.18
.
and
Rams
of
the
brood
of
Bashan
,
Deut.
32.14
.
now
the
Rulers
of
Samaria
were
like
the
Kine
of
Bashan
,
loaded
with
fatness
,
secure
and
drunken
with
worldly
wealth
and
pleasures
,
insomuch
as
they
sleighted
the
Word
of
God
,
and
contemned
the
Prophets
which
publisht
it
unto
them
,
and
so
became
like
fat
Beasts
fitted
for
the
slaughter
.
Caution
.
The
Lord
doth
not
here
simply
condemn
them
for
their
Riches
(
which
are
blessings
simply
considered
in
themselves
)
but
for
the
abuse
of
their
riches
and
power
.
1.
In
getting
wealth
by
extortion
and
indirect
practises
.
2.
For
abusing
them
to
the
Oppression
of
the
poor
.
Q
▪
Are
we
not
forbidden
to
revile
the
Rulers
of
the
People
,
and
commanded
to
give
no
offence
to
any
,
and
therefore
Paul
became
all
things
to
all
men
that
hee
might
win
them
,
2
Cor.
10.32
,
33.
Ans.
1.
We
are
forbidden
reviling
of
Rulers
,
(
Exod.
22.
28.
Eccles.
10.20
.
Acts
13.5
.
)
but
never
reproving
of
them
,
neither
is
this
an
offence
given
,
but
unjustly
taken
by
them
.
2.
We
must
distinguish
between
private
reproaches
,
and
Prophetical
reproofs
;
for
a
Minister
in
the
name
of
the
Lord
to
reprove
men
for
their
open
enormities
is
no
rayling
,
nor
reviling
,
but
a
faithful
discharge
of
that
duty
which
God
hath
intrusted
them
with
,
and
strictly
under
severe
penalties
enjoyned
them
,
Isa.
58.2
.
Ezek.
3.33
.
1
Tim.
5.20
.
and
all
the
Prophets
,
with
Christ
and
his
Apostles
,
did
practice
it
.
Now
Amos
was
a
Prophet
of
God
,
and
so
by
vertue
of
his
Office
might
doe
that
which
a
private
person
who
wants
that
Call
,
may
not
doe
;
besides
,
he
being
called
extraordinarily
,
he
had
an
extraordinary
measure
of
the
Spirit
,
hee
knew
the
projects
and
practises
of
these
ungodly
great
ones
,
and
so
might
the
more
boldly
reprove
them
.
Hence
David
calls
wicked
men
Doggs
,
Lions
,
Bulls
,
Psal.
22.12
,
13.21.22
.
and
Solomon
his
Son
calls
wicked
Princes
hungry
Bears
,
Prov.
28.15
.
and
Paul
calls
Nero
a
Lion
,
and
Christ
calls
Herod
a
Fox
,
and
Amos
here
calls
them
fatted
Cowes
.
This
downright
Prophet
being
not
bred
at
Court
,
nor
coming
from
the
Hall
,
where
men
use
silken
words
,
and
lofty
titles
of
Honour
;
but
coming
from
the
Stall
,
according
to
his
blunt
and
rustick
language
,
he
calls
a
Spade
a
Spade
,
and
such
as
neglected
their
duties
to
pamper
their
Carkasses
,
he
calls
Beasts
,
not
men
;
q.
d.
their
flatterers
look
upon
them
as
so
many
Heroes
,
and
Gods
on
earth
,
but
I
that
have
seen
their
loathsome
lusts
,
doe
look
upon
them
as
so
many
fat
Bulls
,
filthy
Swine
,
and
unruly
Heifers
,
that
will
not
bear
the
yoke
of
God
.
3
To
that
of
the
Apostle
,
in
becoming
all
things
to
all
men
;
1.
It
was
in
all
lawful
things
,
and
such
as
rended
to
the
edification
,
and
not
to
the
destruction
of
any
,
2.
It
was
only
in
such
things
as
are
left
indifferent
by
the
Word
of
God
,
and
in
this
sence
only
the
Apostle
became
all
things
to
all
men
,
(
1
Cor.
9.19
,
20
,
21
,
22.
)
amongst
the
Gentiles
hee
walks
,
as
one
that
was
not
under
the
Ceremonial
Law
,
that
he
might
win
them
,
Acts
15.19
,
20.
and
amongst
the
Iewes
he
observed
the
Ceremonial
Law
,
that
hee
might
not
offend
them
,
Acts
16.3
.
&
18.18
.
4
It
is
the
favour
of
men
which
is
gained
by
flattering
and
unlawful
means
,
which
the
Scripture
condemns
,
Gal.
1.10
.
Doe
I
seek
to
please
men
?
then
should
I
not
bee
the
Servant
of
Christ
;
the
Interrogation
is
a
strong
Negation
,
q.
d.
when
I
was
a
Pharisee
I
pleased
men
,
and
followed
their
Tradititions
,
but
now
I
desire
in
singleness
of
heart
to
approve
my self
to
God
.
5
When
the
favour
of
men
is
sought
in
the
first
place
,
this
cannot
stand
with
sincerity
,
but
when
it
is
cast
in
upon
us
after
a
faithful
discharge
of
our
duty
,
wee
may
thankfully
and
joyfully
receive
it
.
It
is
said
of
Christ
that
he
grew
in
favour
first
with
God
,
and
then
with
men
,
Luke
2.52
.
and
it
was
Demetrius
his
Honour
,
that
he
had
a
good
report
of
all
men
,
yea
and
of
the
truth
is
self
,
3
Joh.
12.
It
is
possible
for
a
Christian
so
to
live
that
he
may
approve
himself
both
to
God
and
man
;
Christ
walked
so
convincingly
,
that
the
Pharisees
complained
,
that
all
the
world
went
after
him
,
(
Joh.
12.19
.
)
and
no
wonder
,
since
all
the
world
was
made
by
him
;
it
is
prudence
therefore
for
a
Minister
so
to
live
,
and
so
to
act
;
that
if
it
be
possible
(
without
detriment
to
the
truth
,
and
a
good
conscience
)
he
may
have
peace
with
all
men
.
A
free
,
sincere
,
and
prudent
discharge
of
his
duty
is
the
only
way
to
obtain
this
.
Who
oppress
the
poor
,
and
crush
or
bruise
the
needy
;
q.
d.
By
[
*
](A45333-e2660-b)
*
Gnashak
,
oppressit
vi
&
dolo
.
v.
Leigh
.
Critica
.
S.
p.
182
force
and
fraud
you
oppress
them
,
and
by
your
might
and
power
you
break
and
bruise
those
that
have
no
helper
.
This
is
their
daily
practice
,
and
constant
trade
,
asrhe
[
†
](A45333-e2680-b)
†
Opprimentes
pauperes
,
a●cidentes
egenos
.
Montan.
Ratsati
,
confringitis
ac
conquassatis
egentes
vestua
potentia
,
insignem
de
notat
violentiam
rapacitate
conjunctam
.
Tarnovius
in
locum
.
See
more
in
my
Comment.
on
Psalm
82.2
.
p.
105
,
106
,
108.
Participle
of
the
Present
Tense
,
implies
.
Great
Men
many
times
are
great
Oppressors
of
the
poor
,
which
cannot
help
themselves
against
them
.
No
doubt
but
they
abused
the
rich
by
their
Bribery
and
injustice
,
yet
since
the
rich
have
many
friends
,
but
the
poor
is
hated
usually
by
his
nearest
relations
,
therefore
they
exercise
their
cruelty
on
them
who
have
no
helper
.
Which
say
to
their
Masters
,
bring
,
and
let
us
drink
.
Those
corrupt
Rulers
thought
it
not
enough
that
themselves
opprest
the
poor
,
but
they
incouraged
such
as
had
authority
over
the
People
to
fleece
and
flay
them
,
that
they
might
make
merry
together
with
their
spoyls
.
They
call
on
their
Comrades
to
adde
affliction
to
the
afflicted
,
and
to
oppress
the
oppressed
,
which
is
such
gross
inhumanity
,
and
horrid
cruelty
,
that
the
Lord
swears
in
the
next
verse
,
that
he
will
not
pardon
it
.
They
say
to
their
Masters
,
Adonehem
,
Dominis
suis
,
i.
e.
potentioribus
qui
sunt
Domini
pauperum
.
Dominos
appellat
hic
,
exactores
,
quibus
feil
.
pauperes
erant
obarati
.
Calvin
.
or
Lords
of
the
poor
,
that
is
,
to
such
as
have
the
mastery
over
them
,
viz.
their
rich
Creditors
,
and
Usurers
,
who
have
and
keep
them
under
as
their
Slaves
and
Vassals
;
these
Rulers
say
unto
them
,
Bring
,
that
we
may
drink
;
that
is
,
bring
in
Money
and
Presents
,
bring
bribes
and
rewards
that
we
may
make
merry
,
drink
wine
,
and
[
*
](A45333-e2920-b)
*
Shatch
,
bibit
,
convivatus
est
,
quia
in
convivio
largitur
bibi
solet
.
Summam
impudentiam
notat
,
quod
non
modo
quaevis
muucra
sponte
oblata
recipiant
;
verum
etiam
ille
sibi
efferri
pestulent
;
&
quidem
non
in
alium
usum
quam
ut
Po●andi
&
voluptandi
materie
sufficiat
.
Gualter
in
locum
.
feast
with
the
prey
and
spoyls
of
the
poor
.
Thus
they
claw
one
another
in
their
wickedness
,
saying
,
Bring
but
Money
and
yee
shall
have
what
yee
will
,
especially
against
the
poor
and
needy
,
we
will
deliver
them
into
your
hands
,
doe
you
pick
their
bones
,
suck
their
blood
,
and
use
them
as
you
please
;
only
bring
and
bribe
well
and
you
may
have
any
thing
at
our
hands
against
them
.
At
feasts
they
were
wont
to
drink
freely
,
Ad
hilaritatem
non
ad
ebrietatem
,
for
cheerfulness
,
not
excess
,
(
Gen.
43.34
.
Cant.
5.1
.
Ioh.
2.10
.
)
and
therefore
by
a
Synecdoche
,
Drinking
is
put
here
for
Feasting
,
where
there
is
both
eating
and
drinking
,
yet
because
drinking
of
Wine
was
much
used
in
feasting
,
therefore
in
Scripture
it
is
oft
put
for
feasting
;
as
Isa.
5.11
.
Ioel
1.5
.
Amos
6.6
.
hence
the
Greeks
called
their
Feasts
,
Symposia
,
compotiationes
,
not
eatings
,
but
drinkings
.
1
God
wants
not
Instruments
to
doe
his
work
;
if
he
will
have
a
people
taught
,
he
can
raise
up
Amos
an
Herdsman
to
reprove
a
bruitish
people
;
yea
by
an
Asse
hee
can
reprove
the
madness
of
a
Balaam
,
2
Pet.
2.16
.
Hee
usually
chuseth
the
things
that
are
not
,
viz.
of
any
esteem
in
the
eyes
of
carnal
men
,
to
confound
the
things
which
are
of
high
esteem
amongst
them
,
1
Cor.
1.27
,
28
,
29.
1
Sam.
2.6
,
7
,
8.
Psal.
8.2
.
&
78.70
,
71.
Matth.
4.18
.
Caution
,
not
that
this
gives
liberty
for
every
one
that
supposeth
himself
Gifted
to
Preach
without
any
Call
;
for
though
Amos
were
an
Herdsman
,
yet
he
was
both
gifted
and
called
extraordinarily
by
God
,
as
appears
,
Amos
7.15
.
The
Lord
took
me
as
I
followed
the
flock
,
and
said
to
me
,
Goe
,
Prophesie
unto
my
people
Israel
.
Here
is
his
Call
,
and
he
shewed
his
extraordinary
Call
,
by
his
extraordinary
gifts
;
whereas
those
Enthusiasts
amongst
us
,
who
pretend
to
an
extraordinary
Call
,
upon
trial
are
found
not
to
have
ordinary
gifts
;
they
can
hardly
write
one
line
of
true
English
.
2
Obs.
It
is
lawful
sometime
to
use
a
Preface
,
the
better
to
quicken
attention
.
We
are
by
nature
dull
and
slow
to
beleeve
,
or
practice
the
truthes
of
God
,
and
therefore
we
had
need
of
all
good
means
to
quicken
us
.
But
of
this
[
*
](A45333-e3210-b)
*
See
my
Comment.
on
Psal.
82.1
.
p.
9
,
10.
elsewhere
.
3
Obs.
Ministers
must
Preach
the
Word
of
God
to
the
people
.
They
must
not
preach
their
own
Fancies
,
or
mens
Inventions
,
but
they
must
publish
Gods
Counsels
,
teaching
men
to
observe
whatsoever
he
commands
them
,
Matth.
28.20
.
1
Cor.
11.23
.
De
Deo
nil
sine
Deo
,
we
must
doe
nothing
in
Gods
Worship
without
the
warrant
of
his
Word
;
all
must
be
done
according
to
Gods
pattern
,
ult.
Prov.
30.6
.
Hence
it
is
that
all
the
Prophets
(
as
Amos
doth
here
.
)
came
with
a
Dixit
Dominus
,
Thus
saith
the
Lord
,
and
,
Hear
the
Word
of
the
Lord
,
Ezek.
1.3
.
Hos.
1.1
.
Jonah
1.1
.
Micah
1.1
.
Zech.
1.2
.
Mal.
1.1
.
Hee
that
preacheth
to
Gods
people
must
publish
his
Oracles
to
them
,
1
Pet.
4.11
.
such
a
man
may
preach
with
power
and
authority
.
It
is
this
Word
of
God
which
Gods
people
must
read
,
Deut.
6.6
,
7.
this
they
must
search
into
,
Ioh.
5.
39.
this
they
must
meditate
on
,
Psal.
1.2
.
and
this
they
must
practise
,
Joh.
13.17
.
and
therefore
great
reason
that
this
,
and
this
Word
only
they
should
hear
.
1
Away
then
with
those
Atheistical
Sectaries
who
contemn
Gods
Word
,
and
prefer
their
own
brainsick
Revelations
.
Raptures
,
New
Lights
,
and
Satanical
delusions
before
the
pure
and
perfect
Word
of
God
,
These
are
not
of
God
,
because
they
reject
his
Word
,
1
Ioh.
4.6
.
these
follow
lying
Vanities
,
and
so
forsake
their
own
Mercies
;
they
reject
the
Law
,
which
shewes
they
have
no
light
in
them
,
Isa.
8.20
.
Those
Ministers
then
are
to
be
blamed
:
that
instead
of
saying
with
Amos
,
Hear
the
Word
of
the
Lord
,
they
cry
,
Hear
what
Aristotle
,
Tully
,
Plato
,
Plutarch
,
Pindarus
,
Seneca
,
say
;
how
oft
doe
they
cry
,
Thus
saith
Austin
,
and
thus
saith
Ambrose
,
when
it
may
be
they
never
once
saw
,
much
less
perused
those
Authors
,
only
they
name
them
to
get
a
name
for
Learned
men
,
when
indeed
it
is
a
very
poor
peice
of
learning
to
get
a
few
fragments
,
and
scraps
of
Latine
in
that
kind
together
.
Wee
are
Gods
Embassadours
,
and
must
keep
close
to
our
Commission
;
and
though
we
may
[
*
](A45333-e3480-b)
*
See
my
Schools
Guard
,
ch.
3.
p.
48.
occasionally
(
as
the
Apostle
did
)
and
sparingly
cite
Heathens
to
convince
them
out
of
their
own
VVriters
,
or
else
to
shame
Christians
that
come
short
of
them
;
yet
we
may
in
no
wise
make
it
our
constant
practise
.
4
Obs.
Gods
Ministers
who
are
sent
by
him
,
must
plainly
tell
even
great
men
of
their
sins
;
so
doth
Amos
here
,
he
sleights
the
sinful
greatness
of
men
,
and
emboldens
himself
upon
his
authority
and
calling
,
Though
they
were
fat
and
full
,
high
and
haughty
,
yet
he
tells
them
to
their
faces
,
that
they
acted
rather
like
Beasts
,
than
men
,
and
should
dearly
pay
for
their
cruelty
.
It
is
true
,
poor
men
must
be
reproved
when
they
sin
,
but
rich
men
especially
,
because
the
sins
of
great
men
are
great
sins
,
V.
Munsters
Co●mograph
in
Frisland
.
who
asking
what
became
of
his
Progenitors
and
Friends
that
were
dead
in
their
ignorance
and
error
?
Answer
was
made
,
That
they
were
in
Hell
;
hee
desperately
replied
,
that
then
hee
would
goe
thither
after
them
.
Subjects
are
ambitious
to
follow
their
Princes
,
Tenants
their
Landlords
,
and
Servants
their
Masters
,
though
they
forsake
God
to
doe
it
.
It
was
none
of
the
worst
counsel
which
the
good
Judge
in
Lucian
gave
to
Sostratus
when
he
released
him
;
Bee
good
(
saith
hee
)
and
see
thou
teach
not
thy
offence
to
others
;
for
there
are
some
who
doe
at
once
,
in
the
very
same
act
,
both
commit
and
teach
sin
,
and
so
to
the
numberless
number
of
their
own
transgressions
,
adde
the
sins
of
thousands
.
Yee
Kine
of
Bashan
.
5
Obs.
Wicked
men
are
brutish
men
.
Their
prosperity
and
pomp
besots
them
,
Ier.
●
.
5.21
.
it
fills
them
with
insolence
and
blasphemy
(
Psal.
73.5
,
6
,
7
,
8
,
9.
)
and
debaseth
them
beneath
the
beasts
that
perish
,
Psal.
49.20
.
because
they
have
no
changes
,
therefore
they
fear
not
God
;
because
they
are
not
emptied
from
vessel
to
vessel
,
but
they
live
secure
and
at
ease
,
therefore
their
scent
abides
within
them
,
Ier.
48.11
.
Hence
it
is
that
they
are
so
oft
compared
in
Scripture
to
Bulls
,
Bears
,
Doggs
,
Swine
,
&c.
as
I
have
else
where
shewed
at
large
.
That
dwell
in
the
Mountain
of
Samaria
.
6
Obs.
God
takes
notice
of
the
dwellings
of
men
.
He
knows
where
his
enemies
dwell
,
Obadiah
3.
and
he
knows
where
his
people
dwell
,
Ezek.
26.
Zech.
2.7
.
Revel.
2
,
13.
he
knows
our
[
*
](A45333-e3880-b)
*
See
this
point
largely
handled
,
in
Attersol
,
on
Numb.
1.6
.
Doct.
2.
p.
20.
to
28.
names
,
our
natures
,
our
callings
and
conditions
,
Act.
16.14
,
15
,
yea
not
only
our
integral
parts
,
but
even
the
hairs
of
our
head
are
numbred
by
him
,
Mat.
10.30
.
He
sees
us
though
we
see
not
him
,
Iohn
.
1.47
.
and
knowes
us
by
our
names
before
we
have
a
being
,
Iosiah
was
called
by
his
name
three
hundred
years
before
hee
was
born
,
1
King
.
13.2
.
God
hath
a
particular
and
distinct
knowledge
of
every
man
and
woman
in
the
world
:
hee
perfectly
knowes
all
things
past
,
present
,
and
to
come
,
(
Acts
15.18
.
)
and
that
not
successively
and
by
discourse
,
by
debating
and
searching
out
the
causes
of
things
,
but
in
a
moment
,
by
one
eternal
act
of
understanding
he
knoweth
all
things
,
with
their
causes
and
conditions
,
in
himself
,
and
of
himself
,
without
any
reasoning
or
help
from
others
,
what
was
done
,
or
is
to
be
done
a
thousand
years
hence
,
is
as
present
with
him
as
a
thing
that
is
past
,
Psal.
90.4
.
Hee
calls
the
things
that
are
not
as
if
they
were
,
Rom.
14.17
.
and
knew
Ieremy
before
he
was
formed
in
the
Womb
,
and
ordained
him
to
be
a
Prophet
,
Ier.
1.5
.
Gods
knowledge
is
infinite
,
and
eternal
,
like
himself
;
our
knowledge
is
dark
,
imperfect
,
uncertain
,
confused
;
but
Gods
knowledge
of
us
,
and
ours
,
is
an
absolute
,
perfect
,
clear
,
certain
,
distinct
knowledge
;
we
know
the
outside
and
superficies
of
things
,
but
God
searcheth
the
heart
,
and
knowes
not
only
our
faces
,
but
our
spirits
(
1
Sam.
16.7
.
Ier.
17.9
,
10.
)
all
things
are
naked
and
anatomized
before
him
,
Iob
34.21
,
22.
Heb.
4.13
.
How
careful
then
should
we
be
,
to
walk
in
the
midst
of
our
houses
with
perfect
hearts
,
(
Psal.
101.2
.
)
since
Gods
eyes
are
upon
our
habitations
,
and
he
sees
our
walking
there
.
This
should
make
us
dedicate
our
houses
to
the
service
of
God
,
(
Psal.
30
,
the
title
of
the
Psalm
,
2
Sam.
6.20
.
)
that
so
they
may
be
Bethels
,
houses
of
God
,
and
not
Betha-vens
,
houses
of
vanity
and
iniquity
.
Wee
should
put
away
sin
farre
from
our
Tents
and
Tabernacles
,
that
the
eyes
of
Gods
jealousie
may
see
nothing
amongst
us
to
displease
him
,
Iob
22.23
see
the
benefit
,
v.
24.
to
30.
Let
the
name
of
our
dwellings
be
,
Iehovah
Shammah
,
the
Lord
is
there
:
Ezek
ult.
ult
.
let
not
idleness
,
ryot
,
and
prophaneness
dwell
there
,
but
let
the
glory
of
the
Lord
,
and
his
fear
dwell
there
;
let
it
bee
said
of
your
houses
as
Hagar
said
of
her
VVell
(
Gen.
16.14
.
)
Beer-la-hai-roi
,
the
Well
of
him
that
lives
and
sees
me
.
So
say
thou
,
Beth-la-hai-roi
,
The
house
and
dwelling
of
him
that
lives
and
sees
me
.
Wee
shall
never
bee
sincere
till
wee
can
walk
as
in
Gods
eye
continually
,
as
Enoch
and
Abraham
did
,
Gen.
5.24
.
&
17.1
.
&
24.40
.
7
Obs.
Great
men
many
times
are
great
Oppressors
.
It
is
these
fat
Cowes
of
Bashan
that
goar
their
fellows
.
Riches
accidentally
make
men
cruel
and
insolent
;
it
were
rich
men
that
opprest
the
poor
,
and
drew
them
by
violence
before
Judgement
Seats
,
Iam.
2.6
.
8
Obs.
Luxury
breeds
oppression
.
As
covetousness
is
never
satisfied
,
so
neither
is
intemperance
;
when
great
men
are
wedded
to
their
lusts
,
then
to
maintain
them
they
fall
to
oppression
,
crying
,
Give
,
give
,
that
we
may
drink
.
Men
devoted
to
their
lusts
are
insatiable
,
though
they
have
enough
,
yet
,
like
fat
beasts
they
must
drink
more
;
they
make
their
bellies
their
gods
,
and
therefore
it
is
no
wonder
to
see
them
active
in
promoting
its
interest
to
the
utmost
,
Isa.
22.13
.
1
Cor.
15.32
.
this
ruines
Persons
and
Nations
.
The
Curii
,
and
Fabritii
,
by
their
contentation
and
temperance
advanced
the
Roman
Empire
,
when
their
Successors
by
Covetousness
and
Luxury
destroyed
it
.
9
Obs.
Wicked
Rulers
usually
are
great
Bribers
.
They
are
all
for
gifts
and
rewards
,
Hab
,
Hab
,
Give
,
give
,
Bring
,
bring
,
Hos.
4.18
.
they
ftirre
up
Lawyers
,
Attornies
,
and
other
inferiour
Officers
,
to
bring
in
Griest
to
their
Mills
,
that
they
may
divide
the
spoyl
,
and
make
a
prey
of
their
poor
Clients
.
Great
men
want
not
instruments
to
assist
them
in
their
wickedness
be
it
never
so
vile
;
let
Iesabel
but
contrive
the
Tragedy
of
Naboths
death
;
and
she
will
finde
Elders
that
will
act
it
for
her
.
If
Amnon
be
sick
of
Lust
,
there
is
a
Ionadab
ready
to
adde
fuel
to
the
flame
.
Did
not
the
Lord
bind
Kings
in
chains
,
and
great
ones
in
fetters
of
iron
,
setting
them
their
bounds
which
they
cannot
pass
,
there
would
be
no
living
for
good
men
in
the
world
.
10
Obs.
It
is
the
property
of
wicked
men
to
incourage
one
another
in
their
wickedness
.
They
cry
,
Come
,
let
us
drink
,
and
be
merry
with
the
spoyls
of
the
poor
.
Thus
Persecutors
say
,
Come
let
us
lay
our
heads
together
,
and
work
wisely
,
that
we
may
destroy
Gods
people
,
Exod.
1.10
.
Prov.
1.11
.
The
unclean
Person
also
hath
his
Come
,
let
us
take
our
fill
of
lust
,
Prov.
7.18
.
The
Idolater
hath
his
,
Come
,
let
us
joyn
together
to
make
our
Idols
,
Isa.
42.7
.
The
Drunkard
saith
,
Come
,
let
us
fetch
Wine
,
and
fill
our selves
with
strong
drink
,
to
morrow
shall
be
as
to
day
,
and
much
more
abundant
,
Isa.
56.
12.
q.
d.
though
we
drink
till
we
be
drunk
,
and
stark
mad
,
yet
we
fear
no
punishment
,
we
shall
fare
no
worse
to
morrow
than
we
have
done
to
day
;
God
regards
not
such
things
as
these
;
and
if
the
wicked
have
their
Comes
,
Gen.
11.3
.
why
should
not
Gods
people
have
their
Comes
?
wee
should
incourage
each
other
in
goodness
,
and
call
one
another
to
the
publick
Assemblies
,
saying
,
Come
,
let
us
goe
to
the
house
of
the
Lord
,
Isa.
2.3
,
5.
Zech.
8.21
.
wee
should
call
men
to
Christ
as
the
Prophet
doth
,
saying
,
Come
,
come
,
come
,
Isa.
55.1.3
.
Philip
calls
Nathaniel
to
come
to
Christ
,
and
the
VVoman
of
Samaria
calls
her
Neighbours
,
Ioh.
1.46
.
&
4.29
.
this
duty
of
stirring
one
another
up
to
the
best
things
is
oft
commanded
,
as
a
special
preservative
against
sin
,
1
Thes.
5.
11.
Heb.
3.12
,
13.
&
10.24
.
it
is
not
sufficient
that
wee
practise
the
Truth
our selves
,
but
wee
must
encourage
those
about
us
also
so
to
doe
,
Gen.
18.19
.
wee
are
dull
and
backward
to
the
best
things
,
and
have
need
of
quickning
,
Prov.
27.17
.
VERSE
2.
The
Lord
hath
sworn
by
his
Holiness
,
that
loe
the
dayes
shall
come
upon
you
,
that
he
will
take
you
away
with
hooks
,
and
your
posterity
with
fish-hooks
.
IN
the
precedent
Verse
we
had
the
Sin
of
the
Rulers
of
Samaria
,
now
comes
their
Punishment
.
The
Prophet
here
tells
them
,
that
the
time
is
even
now
at
hand
when
the
Lord
will
visit
for
all
their
Idolatry
,
Oppression
,
&c.
and
to
procure
the
more
credit
and
authority
to
what
he
spake
,
hee
brings
in
the
Lord
himself
swearing
their
destruction
;
Gods
bare
word
had
been
sufficient
,
but
the
better
to
awaken
these
secure
Sinners
,
and
assure
them
of
some
approaching
Judgement
,
he
tells
them
,
Becodsho
,
in
sanctita●e
sita
,
i.
e.
per
sanctitatem
suam
,
Heb.
enim
Beth
,
i.
e.
In
,
est
nota
jurantis
.
that
the
Lord
had
sworn
by
his
Holiness
;
that
is
,
by
himself
,
for
Holiness
is
so
essential
to
God
,
that
hee
may
as
soon
cease
to
be
God
,
as
cease
to
be
Holy
,
and
Good
.
Man
when
he
swears
must
swear
by
a
greater
than
himself
,
but
since
there
is
none
greater
than
God
,
therefore
the
Lord
swears
by
himself
,
Heb.
6.13
.
it
is
himself
that
is
meant
when
he
swears
by
his
great
name
,
Jer.
44.26
.
By
his
Soul
,
Jer.
51.14
.
Amos
6.8
.
and
by
his
Holiness
,
as
here
;
for
whatsoever
is
in
God
,
is
God
himself
.
In
this
Verse
we
have
two
parts
.
-
1
A
Commination
of
a
dreadful
Judgement
.
-
2
A
Confirmation
of
this
Commination
with
an
Oath
;
the
Judgement
threatned
is
in
these
words
,
Loe
,
the
dayes
shall
come
upon
you
,
(
i.
e.
)
direful
,
dismal
dayes
,
full
of
misery
,
and
calamity
shall
certainly
and
suddenly
surprize
you
,
when
you
shall
be
carried
away
captive
by
the
Assyrian
(
Amos
5.18
,
19
,
20.
)
As
men
have
their
dayes
of
sinning
,
so
God
hath
his
appointed
times
when
he
will
visit
for
sin
,
Ierem.
46.21
.
Obj.
We
are
rich
and
mighty
,
and
cannot
easily
bee
carried
away
?
Ans.
Riches
avayl
not
in
the
day
of
Gods
Wrath
;
the
Assyrian
shall
as
easily
carry
you
away
as
the
Fisher
doth
his
little
Fish
which
he
catcheth
with
his
hook
or
thorn
,
Fish-hooks
shall
doe
it
.
It
is
a
Metaphor
frequent
in
Scripture
,
as
2
King
.
19.28
.
Iob
41.1
,
2.
Ezek.
19.4
.
&
29.9
.
&
38.4
.
2
Here
is
the
aggravation
of
their
misery
,
they
shall
not
only
perish
themselves
:
but
their
posterity
shall
suffer
with
them
;
You
shall
be
taken
away
with
Hooks
like
[
*
](A45333-e5130-b)
*
Tsinnoth
,
spinis
,
i.
e.
hamis
,
v.
Leigh
.
Critic
.
S.
Heb.
p.
200.
Thorns
,
and
your
posterity
with
[
†
](A45333-e5170-b)
†
Besiroth
dugah
,
hamis
piscatoriis
,
Stroth
à
Sir
,
spina
,
olla
,
hamus
,
significat
spinas
seu
hamos
quibus
minora
animalia
trajici
solent
,
&
venalia
proponi
,
&c.
Sanctius
.
Fish-hooks
,
q.
d.
you
shall
be
like
Fishes
which
are
industriously
caught
,
easily
pulled
up
,
and
suddenly
carried
away
on
a
Thorn
,
or
Fish-hook
,
yee
shall
bee
no
more
like
fat
Kine
which
abide
in
their
Pasture
,
but
I
will
root
up
you
and
yours
,
you
shall
be
carried
into
Captivity
.
As
the
Fisher
driveth
the
Fish
out
of
his
holds
,
and
then
catcheth
and
killeth
it
;
so
shall
the
Assyrians
violently
pull
you
out
of
your
holds
and
habitations
for
the
slaughter
.
OBSERVATIONS
.
1
Obs.
Swearing
in
it self
is
not
unlawful
.
God
himself
who
cannot
sin
,
yet
swears
by
his
Holiness
;
so
Isa.
45.23
.
&
62.8
.
Ier.
51.14
.
Heb.
6.13
.
but
of
this
at
large
elsewhere
.
2
Obs.
God
is
Holiness
it self
.
It
is
essential
to
him
,
and
therefore
it
is
here
put
for
himself
.
The
Lord
hath
sworn
by
his
Holiness
;
that
is
,
by
himself
.
Holiness
in
Angels
and
Men
is
Accidental
,
they
may
lose
their
Holiness
and
yet
bee
Creatures
still
;
3
Obs.
It
is
a
very
hard
thing
to
convince
secure
Sinners
of
an
approaching
Iudgement
.
God
is
constrained
to
swear
here
,
to
assure
them
of
the
certainty
and
infallibility
of
his
Threatnings
.
As
in
times
of
Adversity
and
Temptation
men
are
hardly
brought
to
beleeve
the
Promises
,
I
spake
to
thee
in
thy
prosperity
,
and
thou
wouldest
not
hear
,
Jer.
22.21
.
4
Obs.
Sin
and
Punishment
are
inseparable
.
In
the
first
Verse
we
had
their
Sin
,
and
in
this
second
,
their
Punishment
;
as
men
have
their
daies
of
sinning
,
so
God
hath
his
dayes
of
punishing
for
sin
,
Deut.
28.16
,
17
,
&c.
Psal.
37.13
.
Ier.
46.21
.
&
50.27.31
.
Ioel
1.15
.
Luke
19.43
.
Revel.
18.8
.
No
sooner
had
Ahab
killed
Naboth
,
and
taken
possession
of
his
Vineyard
,
but
presently
the
Lord
sends
Elijah
with
a
whole
volley
of
Judgements
against
him
,
1
King
.
21.16
.
to
25.
5
Such
as
oppress
others
,
shall
at
last
bee
oppressed
themselves
.
Look
what
measure
men
mere
to
others
,
God
will
raise
up
some
that
shall
mere
the
like
to
them
again
.
These
fat
Beasts
did
goar
the
poor
,
and
get
their
estate
from
them
;
now
the
Lord
raiseth
up
the
Assyrian
against
them
,
who
with
their
Hooks
should
pull
them
out
of
their
estates
and
habitations
,
as
Fishes
out
of
the
water
.
God
loves
to
pay
Sinners
in
their
own
coyn
,
and
to
retaliate
the
wrongs
which
they
have
done
to
others
.
Thus
Adonibezek
confesseth
,
that
as
he
had
done
to
others
,
so
God
had
requited
him
,
Iudg.
1.7
.
such
as
shew
no
mercy
to
others
,
shall
have
none
themselves
,
Iam.
2.13
.
Babylon
,
that
had
tortured
and
abused
the
Saints
,
must
have
double
given
her
,
Revel.
18.6
.
the
Sodomites
that
burnt
with
lust
,
were
burnt
with
fire
from
heaven
.
Gen.
19.5.24
.
Iosephs
Brethren
that
sold
him
into
distress
,
were
at
last
distressed
themselves
,
and
acknowledge
Gods
Justice
in
it
,
Gen.
4.21
.
Davids
Sin
in
numbering
the
people
,
was
punisht
with
diminishing
of
the
people
.
Hereby
God
doth
more
sensibly
convince
men
of
their
Sin
,
when
they
may
read
it
in
the
punishment
.
Thus
those
who
are
disobedient
to
their
Parents
,
God
raiseth
up
of
their
Children
that
shall
rebel
against
them
.
Those
that
abuse
their
first
Wives
,
are
oft-times
punisht
by
the
second
;
and
those
Servants
that
were
false
to
their
Masters
,
shall
be
punisht
with
Servants
that
will
be
perfidious
to
them
.
Let
us
therefore
by
the
punishment
labour
to
finde
out
the
Sin
that
brought
it
,
and
judge
our selves
for
it
,
and
we
shall
not
be
judged
of
the
Lord
,
1
Cor.
11.32
.
6
Obs.
When
a
People
are
ripe
for
ruine
they
shall
suddenly
and
easily
be
destroyed
.
God
staies
but
till
the
sins
of
a
People
be
full
,
and
then
he
suddenly
brings
them
down
,
Gen.
15.16
.
look
how
easily
the
Fisher
pulls
up
his
little
Fish
with
his
Hook
,
and
carries
it
away
;
so
easily
did
the
Assyrian
carry
away
this
Idolatrous
people
into
Captivity
,
now
that
their
day
was
come
.
7
Obs.
Children
many
times
fare
the
worse
for
their
wicked
Parents
.
The
Parents
are
taken
away
with
hooks
,
and
the
Posterity
with
Fish-hooks
;
root
and
branch
must
be
stockt
up
.
It
is
just
with
God
to
cut
off
the
wicked
with
their
seed
,
as
we
kill
the
Wolf
with
her
Litter
,
VERSE
3.
And
yee
shall
goe
out
at
the
breaches
,
every
Cow
at
that
which
is
before
her
,
and
yee
shall
cast
them
into
the
Palace
,
saith
the
Lord
.
THe
Prophet
continues
his
Threatning
,
as
appears
by
the
Copulative
,
And
,
yee
shall
goe
out
of
the
Breaches
.
Hee
amplifies
their
calamity
by
that
fear
and
consternation
which
should
surprize
them
;
the
walls
of
Samaria
being
broken
down
,
those
Grandees
which
before
went
in
great
state
and
order
,
should
now
confusedly
,
like
so
many
frighted
Beasts
,
flee
out
at
every
breach
to
save
themselves
;
so
that
in
this
Verse
we
have
,
as
in
the
former
,
1.
A
Commination
,
or
Judgement
threatned
,
Yee
shall
goe
out
at
the
breaches
.
2.
A
confirmation
of
this
Commination
,
saith
the
Lord
.
The
better
to
awaken
them
he
adds
this
again
,
that
they
had
not
to
doe
with
man
,
but
with
the
Almighty
,
who
will
not
be
mocked
,
nor
dallied
withall
.
The
Prophet
goes
on
in
directing
his
speech
to
the
Nobles
,
Judges
,
and
Counsellours
of
the
Land
,
though
he
spare
not
the
inferiour
sort
,
yet
because
the
Rulers
were
the
ring-leaders
in
sin
,
therefore
he
bends
his
speech
principally
against
them
.
1
Here
is
the
Title
which
he
gives
them
,
viz.
Gowes
,
a
blunt
term
,
but
a
fit
one
;
this
is
implied
in
the
feminine
Gender
,
Una
quaeque
scil.
vacca
,
as
verse
the
first
,
q.
d.
you
look
upon
your selves
as
great
men
,
but
in
my
eye
yee
are
as
so
many
fat
Beasts
,
and
not
one
of
you
shall
escape
Gods
revenging
hand
,
2
King
.
17.20
.
2
Here
is
the
misery
that
attends
these
wanton
luxurious
Beasts
,
they
shall
be
so
full
of
fear
,
that
they
shall
run
out
at
the
breaches
of
the
walls
,
leaving
all
their
riches
behind
them
.
The
words
admit
of
some
difficulty
,
and
therefore
I
shall
open
them
distinctly
.
Yee
shall
goe
out
of
the
breaches
,
viz.
Which
the
enemy
hath
made
in
your
walls
.
Samaria
had
been
long
besieged
,
and
the
Assyrian
had
made
many
breaches
in
the
walls
of
the
City
,
at
which
they
attempted
to
run
out
and
save
themselves
by
flight
,
even
as
Beasts
when
they
are
frighted
run
out
at
a
gap
.
Every
Cow
at
the
breach
which
is
before
her
;
that
is
to
say
,
any
way
,
for
they
had
neither
Gates
nor
Walls
whole
.
Valiant
men
keep
their
ranks
and
files
in
despight
of
all
opposition
,
Ioel
2.7
,
8.
but
faint-hearted
,
fearful
sinners
shift
for
themselves
,
and
take
the
next
gap
to
run
out
at
.
As
beasts
when
chased
,
run
on
heaps
disorderly
,
so
these
fly
from
their
enemies
tumultuously
,
and
confusedly
,
without
any
respect
to
their
companions
;
seeking
only
to
save
themselves
,
Amos
2.14
,
15
,
16.
And
yee
shall
cast
them
into
the
Palace
;
q.
d.
that
yee
may
fly
away
the
swifter
,
yee
shall
cast
away
your
pleasant
and
precious
things
,
and
shall
fly
naked
from
your
enemy
.
The
Learned
conceive
there
may
bee
an
Ecclipsis
in
the
words
,
which
may
be
thus
supplied
;
yee
shall
cast
away
those
things
[
which
yee
have
brought
]
into
the
Palace
,
as
Bribes
,
Treasures
,
Jewels
,
and
precious
things
which
you
brought
into
the
Palace
,
for
security
and
safety
in
that
strong
place
;
yee
shall
now
in
your
fear
cast
them
all
away
.
This
is
conceived
to
bee
the
most
genuine
sense
,
yet
the
learned
are
divided
.
1
Some
render
the
word
thus
,
Yee
shall
bee
cast
as
Captives
into
Armenia
,
or
into
Mount
Armon
,
but
these
mistake
the
Original
word
,
Haharmonah
:
where
Harmon
is
not
a
proper
name
,
2
Others
thus
,
You
shall
cast
your selves
into
the
Palace
,
viz.
to
hide
your selves
there
,
from
the
fury
of
the
Assyrian
,
but
in
vain
,
for
hee
shall
batter
those
Towers
,
and
take
you
there
.
3
Calvin
thus
,
You
shall
cast
your selves
,
e
Palatio
,
out
of
the
Palace
,
that
is
,
yee
shall
fly
for
your
lives
,
and
leave
all
your
pleasant
things
behind
you
in
your
forsaken
Palaces
.
4
The
Dutch
Annotations
thus
,
Yee
shall
throw
away
that
which
was
brought
into
the
Palace
,
(
i.
e.
)
that
which
you
gathered
into
your
Palaces
by
violence
and
robbery
,
Yee
store
up
violence
and
robbery
in
your
Palaces
;
but
when
the
Sword
comes
yee
shall
throw
all
away
,
and
think
it
well
if
yee
can
save
your
lives
;
so
that
in
these
two
Verses
we
have
a
three-fold
punishment
threathed
against
Israel
,
1.
Banishment
,
and
transplantation
out
of
their
own
Land
,
Vers.
●
.
2.
Flying
before
their
enemies
.
3.
Loss
of
goods
,
ver.
3.
OBSERVATIONS
.
1
Fear
and
amazement
is
the
proper
portion
of
wicked
men
.
Those
that
fear
not
God
,
have
cause
to
fear
every
thing
.
All
are
enemies
when
God
is
an
enemy
,
Deut.
28.65
.
Prov.
28.1
.
Ioel
2.6
.
these
men
here
run
,
some
this
way
,
and
some
another
way
;
one
runs
out
of
the
City
,
and
another
runs
into
the
Palace
,
but
all
in
vain
,
for
there
is
no
escaping
when
God
pursues
,
Amos
9.1
,
2
,
3
,
4.
though
wicked
men
may
seeme
full
of
courage
and
confidence
in
times
of
peace
,
yet
when
Judgement
shall
arrest
them
,
2
Obs.
Wicked
men
are
the
Pests
of
the
places
where
they
dwell
.
By
their
sins
they
bring
down
the
walls
of
Cities
,
and
make
breaches
in
them
for
their
enemies
to
enter
and
destroy
them
,
3
Observe
,
Partners
in
sin
will
leave
men
in
their
sorrow
.
Those
that
were
united
before
,
yet
when
judgement
comes
they
look
for
the
nearest
Breach
to
run
out
at
,
not
staying
for
others
.
When
Iudas
was
troubled
in
conscience
for
betraying
his
Lord
and
Master
,
his
companions
in
sin
leave
him
to
shift
for
himself
,
with
a
Look
thou
to
that
,
Mat.
27.4
.
4
Obs.
Creature-comforts
cannot
steed
us
in
a
day
of
wrath
,
Prov.
11.4
.
Silver
and
Gold
will
not
then
avayl
,
Ezek.
7.19
.
all
Jewels
and
Treasures
fayl
us
in
time
of
distress
,
VERSE
4.5
.
Come
to
Bethel
and
transgress
,
at
Gilgal
multiply
transgression
,
and
bring
your
Sacrifices
every
morning
,
and
your
Tithes
after
three
years
.
And
offer
a
Sacrifice
of
thanks-giving
with
leaven
,
and
proclaim
and
publish
the
Free-offerings
,
for
this
liketh
you
,
O
yee
children
of
Israel
,
saith
the
Lord
,
THe
Prophet
goes
on
with
his
Charge
against
Israel
,
and
that
the
justness
of
Gods
Judgements
,
which
he
threatned
to
bring
upon
this
people
might
bee
made
apparent
to
the
world
,
he
comes
to
set
forth
their
gross
Idolatry
,
together
with
their
obstinacy
and
induration
therein
,
insomuch
as
no
Punishments
could
work
upon
them
;
this
makes
the
Lord
begin
with
a
most
biting
and
bitter
Sarcasm
,
saying
,
Goe
to
Bethel
and
transgress
.
The
Prophet
had
before
charged
them
with
cruelty
,
now
he
upbraids
them
for
their
Idolatry
,
and
false-worship
,
set
up
by
Ieroboam
their
first
King
,
augmented
by
many
of
the
succeeding
Kings
,
and
endured
so
long
as
the
Kingdom
endured
;
till
at
last
it
brought
them
into
Captivity
,
The
Prophet
here
by
a
Prolepsis
,
prevents
an
Objection
,
whereas
they
might
think
to
escape
Gods
Judgements
by
their
Sacrifices
,
and
Idolatrous
services
;
the
Prophet
tells
them
,
that
this
is
so
farre
from
pacifying
Gods
wrath
,
that
it
incenseth
him
the
more
against
them
,
and
therefore
to
express
his
great
indignation
against
them
,
hee
sarcastically
bids
them
,
Goe
to
Bethel
and
transgress
,
&c.
In
the
words
we
have
,
1.
An
Ironical
concession
,
or
Sarcastical
exhortation
,
Goe
to
Bethel
and
transgress
.
This
seems
to
be
a
Precept
,
Seek
not
Bethel
,
enter
not
into
Gilgal
,
and
therefore
the
Chaldee
Paraphrast
sets
it
down
positively
by
way
of
assertion
▪
Yee
have
come
to
Bethel
and
transgrest
,
yee
have
multiplied
sins
in
Gilgal
▪
There
they
Worshipped
the
golden
Calves
out
of
a
good
intention
,
conceiting
that
they
Worshipped
God
,
when
indeed
they
sacrificed
unto
Devils
(
2
Chron.
11.15
.
)
and
therefore
the
Lord
here
in
an
holy
indignation
Ironically
upbraids
them
with
their
Idolatry
,
q.
d.
Since
by
no
means
you
will
be
reclaimed
,
but
are
desperately
set
on
your
own
wayes
,
since
there
is
no
remedy
,
goe
on
,
take
your
own
hearts
lusts
,
and
fill
up
the
measure
of
your
iniquity
.
Hee
gives
them
the
reins
in
wrath
,
and
since
they
will
be
filthy
,
he
bids
them
be
filthy
still
.
As
angry
Parents
are
wont
to
say
to
their
desperate
Children
,
I
see
you
will
have
your
own
wayes
,
why
since
there
is
no
remedy
,
goe
on
and
perish
.
The
like
Sarcastical
,
taunting
speeches
,
testifying
Gods
indignation
against
sin
,
we
have
in
other
places
;
as
Ier.
7.21
.
Ezek.
20.39
.
Goe
and
serve
every
one
his
Idols
,
q.
d.
follow
your
Idols
if
you
please
,
I
had
rather
yee
did
so
,
than
dissemble
as
you
doe
,
to
my
dishonour
.
2
What
must
they
doe
,
or
rather
what
must
they
not
doe
at
Bethel
?
why
,
1.
They
must
transgress
,
viz.
the
Law
of
God
concerning
his
Worship
.
2.
Multiply
transgressions
.
3.
Bring
their
Sacrifices
every
morning
.
4.
Their
Tithes
at
three
years
end
.
5.
Yet
more
,
offer
a
Sacrifice
of
Thanks-giving
;
and
6.
Proclaim
the
Free-will-offerings
.
3
Here
is
the
ground
of
all
their
Idolatry
,
superstition
,
and
Will-worship
,
for
this
pleaseth
you
,
O
yee
children
of
Israel
;
q.
d.
it
is
not
I
that
command
you
so
to
doe
,
but
it
is
your
own
rebellious
wills
that
set
you
on
work
,
you
love
and
desire
to
have
it
so
.
Come
to
Bethel
;
Dan
,
Bethel
,
Gilgal
,
were
the
three
chief
places
in
which
the
Israelites
did
worship
their
Idols
;
-
1
Dan
was
defiled
with
the
Idolatry
of
the
golden
Calves
,
(
1
King
.
12.29
,
30.
Amos
8.14
.
)
-
2
Bethel
signifies
the
House
of
God
,
it
was
the
place
where
God
appeared
to
Iacob
,
and
after
appointed
it
for
the
place
of
his
Worship
,
Gen.
28.17
.
&
35.1
.
Hos.
12.4
.
but
Ieroboam
setting
up
the
golden
Calves
here
,
turned
Bethel
,
the
House
of
God
,
into
Beth-aven
,
the
house
of
Vanity
and
iniquity
,
of
confusion
and
misery
,
Hos.
4.15
.
&
5.8
.
&
10.5
.
The
people
had
a
good
conceit
of
the
Holiness
of
Bethel
,
where
God
appeared
to
Iacob
,
this
made
Ieroboam
to
set
up
a
Calf
there
.
This
place
formerly
was
called
Luz
,
but
upon
Gods
extraordinary
appearing
to
Iacob
there
,
when
hee
fled
from
his
brother
Esau
,
he
changed
the
name
,
and
called
it
Bethel
,
the
house
of
God
.
-
3
Gilgal
was
the
key
of
Canaan
,
situate
between
Iordan
and
Iericho
,
this
place
was
famous
for
sundry
services
there
performed
to
God
,
there
was
the
Tabernacle
,
and
there
Sacrifices
were
offered
unto
God
.
But
now
it
became
degenerate
and
infamous
,
insomuch
that
the
Lord
complains
,
Hos.
9.15
.
All
their
wickedness
is
in
Gilgal
,
that
was
the
common
sink
and
sewer
where
all
their
Idolatry
met
,
and
therefore
the
Lord
forbids
his
People
to
goe
to
Gilgal
,
that
they
might
not
be
tainted
with
the
Idolatry
of
the
place
.
Those
Idolatrous
Israelites
,
thought
it
not
sufficient
to
worship
the
Golden
Calves
at
Dan
and
Bethel
,
but
they
would
worship
Baal
,
and
other
Idols
,
at
Gilgal
too
;
so
dangerous
it
is
to
give
way
to
superstition
and
false-worship
,
there
is
no
end
nor
measure
with
such
persons
;
they
adde
Sin
to
sin
,
and
Idolatry
to
Idolatry
,
till
they
come
to
ruine
.
Multiply
[
*
](A45333-e7520-b)
*
Pesha●g
,
transgressio
,
praevaricatio
,
def●ctio
,
rebellio
,
non
simplex
&
qualiscunque
sed
maliciosa
,
Musculus
.
Propriè
significat
deficere
ab
●jus
mandatis
sub
cujus
imperio
sic
Ming
.
transgressions
,
rebellions
,
prevarications
,
by
your
frequent
Sacrifices
,
q.
d.
Goe
on
still
and
persevere
in
your
perverse
,
malicious
practises
,
adding
sin
to
sin
,
and
one
provocation
to
another
,
that
all
the
world
may
see
your
madness
,
and
the
justness
of
Gods
Judgements
on
you
.
Bring
your
Sacrifices
every
morning
,
;
for
so
the
[
*
](A45333-e7580-b)
*
Magna
fuit
audatia
in
hoc
Propheta
,
qui
etiam
summa
&
optima
in
speciem
opera
,
quae
Deo
verè
fiebant
,
non
veritus
est
damnare
&
rejicere
.
Luther
.
Law
enjoyned
them
to
offer
a
Lambe
without
blemish
in
Sacrifice
every
morning
,
and
another
at
evening
,
Exod.
29.39
.
Numb.
28.3
,
4.
under
the
Morning
Sacrifice
is
included
also
the
Evening
Sacrifice
,
but
the
Prophet
expresseth
only
the
Morning
Sacrifice
to
note
their
diligence
,
and
great
pains
which
they
took
in
observing
these
external
Rites
,
they
were
at
it
as
duly
as
the
morning
came
.
And
your
Tithes
after
three
years
;
or
,
in
the
third
year
.
In
the
letter
of
the
text
it
is
after
three
dayes
;
it
is
an
usual
Hebraism
to
put
dayes
for
years
,
She'osheth
Iamim
,
tribus
diebus
,
i.
e.
tertio
anno
.
as
Gen.
24.1
.
Numb.
9.22
.
Levit.
25.29
.
1
Sam.
27.7
.
some
understand
it
of
their
three
solemn
feasts
appointed
to
be
observed
every
year
by
the
Law
,
viz.
the
Passeover
,
Pentecost
,
and
feast
of
Tabernacles
;
in
which
none
might
appear
empty-handed
,
but
certain
kind
of
Tithes
were
then
to
be
spent
,
Exod.
23.14
,
15
,
16
,
17.
Levit.
23.
Deut.
16.
but
the
most
genuine
sense
is
that
which
alludes
to
the
Law
,
Deut.
14
,
28
,
29.
&
26.12
.
for
the
right
understanding
of
this
Law
,
we
must
know
that
there
was
a
threefold
Tithe
paid
by
the
Jewes
,
the
first
were
the
yearly
Tithes
given
to
the
Levites
;
a
second
Tithe
was
set
apart
by
the
Owners
for
their
journies
,
sacrifices
,
and
feastings
at
Ierusalem
thrice
in
the
year
,
and
yet
there
was
a
third
Tithe
laid
up
in
store
,
Q.
But
since
these
Israelites
did
what
God
commanded
in
the
Law
,
wherein
did
they
fayl
?
Ans.
1.
They
fayled
in
sacrifizing
to
Idols
,
and
not
to
God
.
2.
In
bestowing
those
Tithes
on
false
Prophets
,
which
were
ordained
for
the
maintenance
of
the
true
.
3.
Though
some
of
them
did
offer
such
Sacrifices
as
were
commanded
,
and
that
to
the
true
God
,
yet
they
fayled
in
the
place
,
for
they
should
have
offered
their
Sacrifices
at
Ierusalem
,
where
God
had
set
his
Temple
(
Deut.
12.5
,
6.
)
and
they
goe
to
Bethel
and
Gilgal
,
where
Idols
were
set
up
.
The
sum
of
all
is
this
,
Thus
saith
the
Lord
in
great
indignation
against
you
,
O
house
of
Israel
,
for
your
provocations
,
since
yee
obstinately
refuse
to
hearken
to
me
,
and
my
Prophets
,
Goe
too
,
proceed
in
your
Idolatry
,
and
since
you
are
so
besotted
by
Sathan
,
and
his
Agents
,
as
to
worship
Calves
instead
of
mee
,
goe
on
,
and
take
your
fill
,
glut
selves
with
sin
,
and
fil
up
the
measure
of
your
iniquity
,
that
wrath
may
come
upon
you
to
the
uttermost
,
and
since
you
refuse
to
goe
to
Ierusalem
and
Worship
mee
,
goe
to
Beth-aven
and
worship
Devils
.
Goe
on
also
in
your
Hipocrisie
;
and
the
Worship
which
I
have
appointed
to
my
People
,
that
doe
yee
imitate
,
bring
your
Morning
Sacrifices
which
are
due
to
me
,
and
offer
them
to
your
Idols
;
and
that
which
the
Law
required
of
you
,
for
the
maintenance
of
my
Levites
and
the
Poor
,
viz.
to
lay
aside
the
Tithes
of
every
third
year
for
pious
and
charitable
uses
;
doe
yee
give
that
also
to
your
Idols
.
Goe
on
also
and
Hypocritically
imitate
my
people
in
Sacrifices
of
Thanksgiving
,
and
Free-offerings
,
for
in
these
external
Ceremonies
,
yee
delight
,
more
than
in
internal
obedience
.
OBSERVATIONS
.
1
Ironical
and
Sarcastical
,
taunting
biting
speeches
may
lawfully
be
used
as
occasion
requires
against
wicked
men
.
Those
Stoical
stocks
the
Quakers
are
against
all
laughter
,
and
against
all
ingenious
Ironies
and
Sarcastical
speeches
,
as
if
they
favoured
of
the
flesh
,
when
it
is
clear
from
many
places
of
Scripture
that
they
may
lawfully
be
used
;
for
,
1.
We
finde
that
God
himself
used
them
,
Gen.
3.22
.
The
man
is
become
like
one
of
us
;
i.
e.
see
how
unlike
to
us
he
is
become
.
So
Iudg.
10.14
.
Goe
cry
to
the
gods
which
yee
have
chosen
;
i.
e.
let
your
Idols
help
you
if
they
can
in
your
distress
.
So
Isa.
8.9
,
10.
&
47.12
.
Ezek.
28.3
,
4
,
5.
2.
Christ
used
them
,
Matth.
23.32
.
&
26.45
.
3.
The
Prophets
used
them
.
Thus
Elijah
derided
the
worshippers
of
Baal
,
1
King
.
18.27
.
and
Micajah
to
Ahab
,
1
King
.
22.15
.
and
Iob
12.2
.
&
26.2
,
3.
and
Solomon
to
the
young
man
,
Eccles.
11.
9
and
the
Church
to
her
enemies
,
Lam.
4.21
.
Rejoyce
O
Edom
and
be
merry
;
but
know
that
thy
feasting
shall
be
turned
into
fasting
,
and
thy
mirth
into
mourning
.
So
Ier.
22.20
.
&
46
9
,
11.
&
51.8
.
11.
Zech.
11.13
.
Paul
used
them
,
2
Obs.
Wee
must
shun
those
places
where
Idolatry
is
set
up
.
Israel
must
not
once
goe
to
Bethel
,
and
Gilgal
,
where
Idols
are
,
Hos.
4.15
.
Amos
5.5
.
what
Solomon
sayes
of
the
Corporal
Harlot
,
may
fitly
be
applied
to
the
Spiritual
one
,
Prov.
5.8
.
Remove
thy
way
farre
from
her
,
come
not
nigh
the
door
of
her
house
.
As
we
shun
Pest-houses
,
so
should
we
shun
those
infectious
places
.
Such
as
partake
with
the
wicked
in
their
sins
,
shall
share
with
them
in
their
plagues
,
Revel.
18.4
.
not
only
Corah
,
Dathan
,
and
Abiram
,
but
their
followers
also
perisht
with
them
,
Numb
.
16.
It
is
dangerous
for
men
to
hear
Quakers
and
Seducers
,
for
by
your
example
you
doe
not
only
incourage
others
so
to
doe
,
but
you
make
your selves
accessary
to
their
sin
and
punishment
;
what
Solomon
saies
of
all
the
wicked
in
general
,
take
heed
of
going
in
the
way
of
evil
men
,
avoyd
it
,
pass
not
by
it
,
turn
from
it
,
and
pass
away
.
See
how
the
Holy
Ghost
useth
variety
of
expressions
to
the
same
purpose
and
all
to
make
the
matter
sink
deeper
into
our
hearts
.
3
Obs.
Idolatry
and
Sin
debase
places
.
Bethel
and
Gilgal
formerly
famous
for
the
Worship
of
God
,
yet
now
become
infamous
for
Idolatry
,
Gods
people
must
not
once
come
there
.
As
sin
debaseth
persons
,
and
makes
them
that
they
can
never
excel
(
Gen.
49.4
.
)
so
it
debaseth
places
too
,
and
turns
Bethel
,
the
House
of
God
,
into
Beth-aven
,
the
house
of
vanity
and
iniquity
,
Hos.
4.15
.
what
Michal
said
of
David
falsly
,
Thou
hast
made
thy self
vile
,
(
2
Sam.
6.20
.
)
that
is
most
true
of
all
Sinners
,
they
make
themselves
,
and
the
places
where
they
live
,
vile
and
contemptible
.
4
Obs.
There
is
no
inherent
holiness
in
places
;
if
there
had
,
Bethel
had
not
been
Beth-aven
,
nor
Rome
become
an
Harlor
.
Places
are
not
holy
per
se
&
simpliciter
,
but
only
propter
usum
,
by
reason
of
the
praying
,
preaching
,
and
dispensing
of
the
holy
Sacraments
there
.
Willet
,
Synop.
Papismi
.
controvers
9th
Q.
6.
Art.
2.
p.
480.
edit.
ult.
&
Hildersham
on
Iohn
4.23
.
Lect.
33.
p.
139
Attersol
on
Numb.
7.8
,
9.
p.
456
,
&
p.
494.
The
place
doth
not
commend
the
Prayers
,
but
the
sincere
affection
of
him
that
prayeth
;
neither
doth
the
place
sanctifie
the
Prayers
,
but
the
Prayers
the
place
;
Churches
are
made
of
Wood
and
Stone
,
and
so
are
uncapable
of
Holiness
;
Christ
came
to
redeem
and
sanctifie
Souls
,
not
seats
.
The
Legal
,
Ceremonial
,
Typical
Holiness
of
places
is
by
the
coming
of
Christ
abolished
,
now
,
the
substance
is
come
,
and
the
shadows
are
gone
;
in
Gospel
times
there
is
no
difference
of
places
in
respect
of
Holiness
.
God
will
now
be
VVorshipped
in
every
place
,
Mal.
1.11
.
Ioh.
4.23
.
1
Tim.
2.8
.
the
Field
and
the
House
are
now
as
holy
as
the
Church
,
yea
Paul
and
Silas
pray
in
Prison
and
are
heard
,
Acts
16.25
.
so
that
Churches
in
themselves
are
no
more
holy
than
other
places
;
but
it
is
the
Ordinances
of
God
,
and
the
Assembly
of
Gods
People
met
there
,
to
celebrate
those
Ordinances
,
which
for
that
present
make
it
more
holy
,
and
more
to
be
esteemed
by
us
than
all
other
places
,
or
peeces
of
ground
whatsoever
,
Psal.
84.10
.
and
therefore
they
should
be
kept
sweet
and
decent
,
though
not
pompous
and
gaudy
.
The
Heathen
Poet
could
say
,
per
se
,
in
respect
of
the
ground
and
building
,
but
we
in
respect
of
the
end
and
holy
use
for
which
they
serve
,
viz.
for
the
Service
of
God
,
and
the
Assemblies
of
his
People
;
but
the
exercises
of
Religion
being
ended
,
and
the
Congregation
dissolved
,
there
is
no
more
inherent
Holiness
rem●ining
in
it
,
more
than
in
another
place
.
5
Obs.
It
is
a
great
provocation
to
set
up
Idols
there
,
where
wee
have
received
signal
mercies
.
God
had
done
great
things
for
his
people
at
Bethel
,
it
was
the
place
where
hee
appeared
to
his
people
;
and
Gilgal
was
very
[
*
](A45333-e8880-b)
*
See
9
things
which
made
Gilgal
famous
,
in
Burroughs
on
Hos.
4.15
.
p.
181
,
182
▪
famous
for
many
Mercies
,
at
Gilgal
they
were
Circumcised
,
there
God
rolled
away
the
reproach
of
Aegypt
from
them
,
there
they
had
the
Passeover
,
and
there
was
Sacrificing
,
&c.
now
to
multiply
transgressions
at
Gilgal
,
and
to
have
all
their
villany
acted
there
(
Hos.
9.15
.
)
must
needs
be
a
great
aggravation
of
their
sin
,
and
hasten
wrath
.
To
sin
against
signal
Mercies
doth
double
the
sin
.
It
is
said
of
the
Israelites
,
that
they
provoked
him
at
the
Sea
,
even
at
the
red
Sea
(
Psal.
106.7
.
)
where
God
shewed
them
a
remarkable
Mercy
,
in
leading
them
safely
thorow
the
Sea
,
and
drowning
their
cruel
enemies
,
yet
there
they
provoked
him
,
at
the
Sea
,
even
at
the
red
Sea
;
it
is
spoken
Emphatically
,
even
at
that
Sea
which
God
had
carried
them
safely
thorow
.
Thus
they
made
a
Calfe
in
Horeb
(
Psal.
106.19
.
)
where
the
Lord
appeared
unto
them
,
gave
them
his
Law
,
and
Made
a
Covenant
with
them
,
yet
here
they
provoked
him
to
wrath
to
their
own
destruction
,
Deut.
9.8
.
it
greatly
aggravates
sin
when
it
is
committed
in
a
Canaan
,
and
in
a
Land
of
Righteousness
to
deal
unjustly
,
Isa.
26.10
.
Wee
of
this
Land
have
received
many
signal
Mercies
,
if
wee
goe
on
to
abuse
them
,
as
wee
have
done
of
late
years
,
6
Obs.
Wicked
men
grow
worse
and
worse
;
They
fall
away
more
and
more
,
they
doe
not
only
sin
,
but
they
multiply
sin
;
they
think
it
not
sufficient
to
worship
the
golden
Calves
at
Dan
and
Bethel
,
but
they
must
to
Gilgal
also
,
and
there
VVorship
Baal
,
which
was
the
vilest
and
highest
Idolatry
,
for
those
that
worshiped
the
Calves
,
worshiped
God
,
but
in
a
false
way
,
but
those
utterly
forsook
the
true
God
to
worship
Baal
,
whom
they
made
their
God
,
as
appears
by
that
of
Elijah
,
If
Baal
be
a
god
,
implying
that
they
esteemed
him
so
.
When
wicked
men
begin
to
fall
they
know
not
where
they
shall
rest
,
they
have
no
foundation
,
Error
minimus
in
principio
,
fit
maximus
in
fine
,
The
cloud
that
at
first
shewes
but
like
a
mans
hand
,
may
suddenly
over-spread
the
whole
Heavens
.
7
Obs.
Good
intentions
are
no
warrant
for
evil
actions
;
Ieroboam
pretended
well
when
hee
set
up
the
golden
Calves
at
Dan
and
Bethel
,
saying
,
Behold
thy
Gods
,
O
Israel
,
which
brought
thee
out
of
the
Land
of
Aegypt
(
1
King
.
12.28
.
)
his
meaning
was
not
to
cast
off
the
true
God
,
but
to
set
him
forth
by
some
visible
resemblance
,
thinking
that
this
might
bee
as
good
a
way
of
Religion
,
as
the
Ark
and
Cherubims
at
Ierusalem
;
but
the
Lord
tells
them
,
that
since
they
had
set
up
a
worship
of
their
own
inventing
,
hee
abhorred
both
them
and
their
services
,
(
Amos
5.21
,
22.
)
and
calls
it
a
worshipping
of
Devils
,
2
Chron.
11.15
.
Thus
Aaron
and
the
Israelites
pretended
well
when
they
set
up
the
golden
Calf
,
Exod.
32.4
,
5.
Micah
and
his
Mother
had
a
good
meaning
when
they
erected
the
Ephod
,
and
Teraphim
for
the
service
of
the
true
God
,
Iudg.
17.3.13
.
Paul
had
a
good
meaning
when
hee
persecuted
the
Saints
,
Acts
26.9
.
yea
and
many
that
kill
them
think
they
doe
God
good
service
,
Ioh.
16.2
,
3.
Uzzah
it
is
conceived
was
a
good
man
,
and
out
of
a
good
intent
would
have
kept
the
Ark
from
falling
,
yet
for
medling
with
that
which
belonged
to
the
Priests
,
God
smote
him
dead
,
2
Sam.
6.6
,
7.
Those
gifted
men
amongst
us
that
presume
to
Preach
without
a
Call
,
no
doubt
but
many
of
them
have
good
intentions
,
and
think
they
doe
God
good
service
,
but
because
they
have
no
command
nor
commission
from
God
so
to
doe
,
it
is
an
abomination
to
him
,
and
he
will
one
day
ask
them
,
Who
required
this
at
your
hands
?
Saul
out
of
a
good
intent
;
viz.
that
hee
might
sacrifice
,
spared
the
fat
Cattel
;
and
Gideon
made
an
Ephod
for
Gods
Worship
,
which
God
had
not
commanded
,
but
this
ruined
both
them
and
their
Families
,
Iudg.
8.27
.
1
Sam.
15.21
.
Nadab
and
Abihu
had
no
evil
intent
in
offering
strange
Fire
,
yet
were
smitten
dead
for
their
pains
,
Levit.
10.2
,
3.
So
the
Papists
,
and
the
worst
of
men
have
their
good
meanings
,
which
at
last
brings
them
to
evil
ends
.
It
cannot
excuse
their
evil
dealing
with
God
and
his
people
.
What
Sin
so
vile
that
is
not
covered
with
the
vayl
of
a
good
meaning
?
How
many
wayes
are
there
which
seeme
good
in
mens
owne
eyes
,
yet
the
issues
thereof
are
the
wayes
of
death
,
Prov.
14.12
.
we
may
not
therefore
doe
every
man
what
seemeth
good
in
his
own
eyes
,
but
what
is
good
in
Gods
eyes
,
Deut.
12.8
.
[
*
](A45333-e9590-b)
*
See
more
in
Mr.
Youngs
Drunkards
Character
,
Sect.
53.
p.
206
they
all
pretend
they
have
good
meanings
in
what
they
doe
;
but
such
vain
conceits
and
crooked
Rules
of
multitudes
,
custom
,
good
meaning
,
&c.
hath
brought
thousands
to
destruction
;
we
must
to
the
Law
,
and
to
the
Testimony
,
and
walk
according
to
that
rule
if
ever
wee
expect
peace
,
Gal.
6.16
.
8
Obs.
In
the
Worship
of
God
we
must
keep
close
to
the
Rule
,
for
matter
,
manner
,
time
,
and
place
;
Israel
failed
here
in
these
particulars
,
and
therefore
God
rooted
them
up
.
1
They
changed
the
place
of
Gods
Worship
,
1
King
,
12.29.2
.
The
time
,
vers.
32.3
.
The
manner
,
vers
▪
28.4
.
The
Priests
,
vers.
31
,
33.
and
this
ruined
them
,
1
King
.
13.33
,
34.
it
is
not
the
Traditions
of
men
,
or
Customes
of
Fore-fathers
,
Antiquity
,
or
Succession
that
is
our
rule
;
the
Israelites
here
might
have
pleaded
Prescription
for
their
Idolatry
for
above
two
hundred
years
,
all
their
twenty
Kings
successively
were
Idolatrous
from
first
to
last
,
and
the
people
generally
followed
them
,
yet
this
did
not
make
their
practice
good
;
all
will-worship
is
vain
worship
,
Mat.
15.9
.
it
is
a
Sin
equalized
to
Murder
,
Levit.
17.3
,
4.
it
is
called
here
transgressing
,
and
multiplying
transgressions
in
Gilgal
.
In
Gods
Worship
we
must
doe
nothing
without
the
warrant
of
his
VVord
,
Orig
.
Sin
.
p.
281.
Mr.
Vines
Serm.
on
2
Cor.
11.3
.
Drunkards
Character
,
Sect.
54.
p.
2.11
.
&c.
Mr.
Cawdry
against
Doct.
Hammond
,
in
a
Treatise
of
his
against
Superstition
and
Will-worship
,
Mr.
Crofton
against
Altars
.
Numb.
15.39
.
Deut.
12.8.11.13
,
14.
ult.
Ezek.
20.19
.
Mat.
28.20
.
Col.
2.
ult.
his
VVorship
must
bee
simple
and
pure
,
agreeable
to
his
own
will
,
not
ours
.
The
Head
of
the
Sacrifice
was
to
be
cast
away
,
implying
,
that
in
matters
Divine
and
heavenly
,
we
must
cast
away
our
own
fancies
and
devices
,
keeping
close
to
Gods
VVord
,
as
Moses
and
Gods
people
did
,
Exod.
39.2.5.7.21.26.29.32
.
42
,
43.
9
Obs.
Religious
duties
must
be
our
daily
task
.
VVe
must
not
bring
our
Sacrifices
once
a
month
,
or
once
a
year
,
but
as
the
Lord
renewes
his
Mercies
every
morning
,
so
must
we
renew
our
sacrifices
of
Prayer
and
Praises
(
Exod.
29.38
,
39.
Numb.
28.3
,
4.
)
our
daily
wants
,
our
daily
dangers
,
our
daily
temptations
,
call
upon
us
for
daily
Prayer
;
such
constant
Customers
shall
be
sooner
and
better
served
,
than
such
as
are
strangers
to
those
duties
.
David
was
a
constant
Trader
in
Prayer
Morning
and
Evening
,
and
see
what
follows
?
Thou
shal
hear
me
,
Psalm
55.17
.
As
the
Priest
was
every
morning
to
renew
the
Fire
on
the
Altar
,
and
to
lay
thereon
the
Morning
Sacrifice
,
so
should
we
when
we
awake
bee
still
with
God
,
Psal.
139.18
.
all
things
are
blest
unto
us
by
Prayer
;
As
the
Ark
when
it
came
to
the
house
of
Obed-Edom
it
brought
a
blessing
with
it
;
so
when
duties
are
set
up
in
their
power
,
there
God
comes
and
blesseth
his
people
,
we
should
therefore
dedicate
our
houses
to
God
by
Prayer
as
David
did
,
Psal.
30.
title
,
and
2
Sam.
6.20
.
It
was
an
high
commendation
of
Aurelian
the
Emperours
Family
,
refertabon
s
,
&
Ecclesia
Dei
,
it
was
full
of
good
people
,
and
was
a
little
Church
.
So
were
the
houses
of
the
faithful
in
the
Primitive
times
,
hence
we
read
so
oft
,
To
the
Church
in
thy
house
,
Rom.
16.5
.
1
Cor.
16.19
.
Col.
4.15
.
Philemon
2.
the
words
will
bear
a
double
construction
.
1.
It
implies
,
that
the
people
of
God
met
in
those
houses
to
hear
his
VVord
preached
,
to
celebrate
the
Sacraments
,
and
Pray
;
for
publick
places
were
not
then
allowed
them
.
2.
Or
else
it
notes
unto
us
that
their
private
Families
were
now
so
piously
ordered
,
and
religiously
instructed
,
that
they
seemed
to
be
little
Churches
rather
than
ordinary
houses
,
because
of
the
Praying
,
Reading
of
Gods
Word
,
singing
of
Psalmes
,
and
other
religious
Exercises
that
were
practised
there
.
So
Ioshua
resolved
,
that
hee
and
his
house
would
serve
the
Lord
,
Iosh.
24.15
.
Religion
makes
the
best
Families
,
it
breeds
the
best
Children
,
and
makes
the
most
obedient
Subjects
,
and
Servants
,
as
wee
see
in
Abrahams
Family
.
Sad
is
the
condition
then
of
those
Christians
that
take
no
care
of
their
Families
,
but
let
Luxury
,
Riot
,
and
disorder
debase
them
;
such
houses
may
better
bee
called
Taverns
,
or
Tap-houses
,
rather
than
Churches
of
God
.
That
daily
duties
ought
to
be
performed
in
Families
,
see
Mr.
Rob.
Boultons
Direct
.
for
Walking
,
p.
244.249
.
Fenners
Catechism
,
p.
76.
Cobbet
on
Prayer
,
p.
88.
Ier.
Dyke
his
Epistle
Dedicatory
to
Philemon
.
Ambrose
his
Medita
.
p.
199
,
&c.
Mr.
Philip
Goodwin
his
Family
Duties
.
10
Obs.
It
is
not
sufficient
that
we
be
religious
towards
God
,
but
we
must
also
be
righteous
and
merciful
towards
men
.
It
is
not
enough
that
we
bring
our
Sacrifices
to
him
every
morning
,
but
we
must
also
bring
our
Tithes
to
maintain
his
Messengers
,
and
to
succour
the
poor
,
the
fatherless
,
and
the
widow
.
Many
will
seeme
religious-towards
God
,
yet
are
unrighteous
towards
men
;
and
others
there
are
that
wil
seem
righteous
towards
men
,
and
yet
are
irreligious
towards
God
;
both
these
miscarry
and
come
short
of
Heaven
,
the
one
for
his
religious
unrighteousness
,
and
the
other
for
his
righteous-irreligiousness
;
the
one
for
his
Hipocrisie
,
the
other
for
his
meer
Morality
and
civility
.
God
hates
Holiness
when
it
is
not
joyned
with
righteousness
.
He
hath
redeemed
us
,
that
we
might
serve
him
in
holiness
and
righteousness
;
not
in
holiness
or
righteousness
,
the
Holy
Ghost
hath
joyned
them
,
and
we
may
not
separate
them
,
Luk.
1.75
.
2
Pet.
1.6
,
7.
Psa.
15.2
.
Tit.
2.12
.
we
must
practise
equity
as
well
as
piety
,
remembring
that
[
*
](A45333-e10330-b)
*
See
more
in
my
Com.
on
2
Tim
3.3
.
p.
81
,
82.
Sal
Terrae
,
cap.
8
unrighteousness
is
an
abomination
as
well
as
ungodliness
.
Ministers
have
a
right
to
their
maintenance
both
in
foro
poli
,
&
in
foro
soli
,
both
by
Gods
Law
,
and
mans
Law
(
as
I
have
elsewhere
proved
at
large
)
and
he
that
robs
them
,
robs
not
men
,
but
God
.
2
For
Mercy
to
the
Poor
,
there
is
scarce
any
Duty
more
pressed
upon
us
in
the
Scripture
,
with
precepts
and
presidents
,
(
Dan.
15.7.10
.
Luke
6.36
.
)
What
promises
and
rewards
are
made
to
the
merciful
?
and
what
heavie
curses
are
denounced
against
the
unmerciful
and
cruel
man
?
He
that
wants
mercy
of
mercy
shall
miss
,
But
he
shall
have
mercy
that
merciful
is
,
Aspiciunt
oculis
superi
mortalia
justis
,
En
eget
auxilio
qui
non
tulit
.
Ovid.
Meta.
Lib.
13.
Hee
shall
have
judgement
without
mercy
that
shewes
no
mercy
,
Iam.
2.13
.
as
he
stops
his
ears
at
the
cry
of
the
poor
,
he
also
shall
cry
,
and
shall
not
be
heard
,
Ocsidisti
si
non
pavisti
.
Ambro.
Prov.
21.13
.
Dives
that
shewed
no
mercy
to
Lazarus
,
at
last
had
none
himself
;
and
if
they
be
accounted
Murderers
who
doe
not
releeve
the
poor
,
what
are
those
that
oppress
them
,
and
grind
their
faces
?
the
Lord
hath
a
quarrel
and
controversie
with
such
as
shew
no
mercy
,
Hos.
4.1
.
Amos
2.6
,
7.
such
penuriousness
is
the
way
to
Poverty
,
Prov.
11.24
.
There
is
that
spares
more
than
is
meet
,
and
it
tends
to
poverty
.
The
way
to
increase
Corn
is
not
to
keep
it
in
the
Bag
,
but
to
sow
it
.
The
curse
of
the
Poor
lights
upon
the
cruel
,
(
Prov.
28.27
.
)
and
brings
a
curse
upon
their
Children
,
(
Psal.
109.12.16
.
)
Let
none
pity
his
fatherless
Children
,
why
so
?
because
he
remembred
not
to
shew
mercy
to
the
poor
.
Let
Sodomites
be
cruel
and
merciless
(
Ezek.
16.49
.
)
and
Heathens
that
know
not
God
(
Romans
1.30
.
)
but
let
us
that
are
Christians
resemble
Christ
our
Head
,
It
is
a
more
blessed
thing
to
give
than
to
receive
,
Acts
20.35
.
Hee
was
even
compounded
of
love
and
compassion
,
and
became
poor
,
that
wee
thorow
his
poverty
might
bee
made
rich
,
2
Cor.
8.9
.
To
incourage
you
to
a
merciful
frame
of
spirit
,
in
a
time
when
mercy
is
almost
fled
out
of
the
world
,
take
these
following
Consideratins
.
-
1
By
this
we
shall
evidence
our
Election
and
Sanctification
,
Col.
3.12
.
Put
on
as
the
elect
of
God
,
holy
and
beloved
,
bowels
of
mercies
;
Doe
not
only
give
an
Almes
,
but
give
it
with
a
compassionate
heart
,
and
render
affection
;
this
will
make
us
like
the
elect
children
of
God
,
who
are
all
in
their
generation
liberal
,
bountiful
men
,
according
to
their
several
abilities
,
they
are
such
as
devise
liberal
things
,
Isay.
32.8
.
Job
was
eyes
to
the
blind
,
and
feet
to
the
lame
,
Job
29.
he
never
did
eate
his
morsel
alone
,
Iob
31.20
.
David
describing
the
godly
man
,
makes
this
one
Character
of
him
,
that
he
is
gracious
,
full
of
compassion
,
disperseth
to
the
poor
,
shewes
favour
,
and
sends
,
Psal.
112.4.5.9
.
Paul
how
oft
doth
he
command
,
and
commend
such
as
did
administer
to
the
necessities
of
the
poor
Saints
?
Dorcas
cloathed
the
poor
with
those
garments
which
she
made
of
her
own
cost
in
her
life
time
;
Zacheus
when
he
was
converted
,
gave
the
one
half
of
his
goods
to
the
poor
,
Luke
19.8
.
it
is
not
I
will
give
at
my
decease
,
when
I
can
keep
them
no
longer
,
but
it
is
in
presenti
,
I
doe
give
.
2.
Not
of
another
mans
goods
,
but
of
mine
own
.
3.
Not
to
the
rich
,
but
to
the
poor
.
4.
Not
a
penny
,
but
the
one
half
of
my
goods
,
do
I
give
to
the
poor
.
See
how
grace
enlargeth
the
heart
,
and
looseneth
it
from
earthly
things
;
yea
I
have
read
of
the
Turks
,
that
once
a
year
the
Bashaws
and
great
men
have
their
whole
estates
cast
up
by
their
Stewards
,
and
they
give
the
tenth
part
yearly
to
charitable
uses
;
if
this
be
true
,
how
will
these
Infidels
rise
in
Judgement
against
most
Christians
.
-
2
Consider
that
it
is
a
service
and
sacrifice
well
pleasing
unto
God
,
Phil.
4.18
.
Heb.
13.16
.
Hence
it
is
that
the
Lord
so
oft
calls
for
it
,
and
in
some
cases
,
prefers
Mercy
before
Sacrifice
,
Hos.
6.6
.
Learning
and
Valour
may
make
a
man
admired
,
but
it
is
humility
and
bounty
that
makes
us
best
beloved
.
-
Homines
nulla
repropius
ad
Deos
ascedunt
quàm
dando
.
Cicero
.
Regia
,
crede
mihi
,
res
est
succurrere
lapsis
,
imò
divina
res
est
Tanto
,
aliqua
virtus
est
melior
,
quanto
facit
hominem
Deo
similiorem
.
Aquinas
secunda
secundae
,
q.
30.
Art.
4.
3
This
will
make
us
like
unto
God
,
then
are
we
men
after
his
own
heart
,
when
we
are
merciful
as
our
heavenly
Father
is
merciful
,
and
good
as
he
is
good
;
not
by
way
of
Equality
,
but
by
way
of
Analogy
and
similitude
,
according
to
our
degree
and
measure
,
Mat.
5.45
.
now
the
more
like
unto
God
we
are
,
the
more
he
loves
us
,
for
similitude
is
the
ground
of
love
.
-
4
Hereby
wee
bring
must
glory
to
God
,
Ioh.
15.8
.
As
hee
that
oppresseth
the
poor
,
despiseth
him
that
made
him
;
so
hee
that
pittieth
the
poor
,
honours
him
that
made
him
,
for
God
takes
the
kindness
done
to
them
as
done
to
himself
,
He
that
gives
to
the
poor
lends
to
the
Lord
.
-
5
It
is
one
chief
end
why
the
Lord
gives
us
riches
,
viz.
that
wee
might
be
his
Almoners
to
succour
the
poor
;
he
could
feed
them
and
cloath
them
without
our
help
,
but
he
hath
ordained
that
there
shall
be
Poor
always
with
us
,
to
try
our
bounty
,
love
,
and
pitty
,
and
to
manifest
it
unto
the
world
,
Ioh.
12.8
.
it
is
Gods
Corn
and
Wine
that
we
enjoy
,
it
is
his
blessing
and
free
bounty
that
hath
made
us
rich
,
when
others
are
poor
;
all
that
we
have
comes
from
him
:
and
it
is
of
his
own
that
we
give
unto
him
,
1
Chron.
29.14
,
16.
if
hee
have
given
us
pounds
,
we
may
well
give
pence
by
way
of
thankfulness
to
his
poor
afflicted
ones
;
else
,
he
that
hath
raised
us
can
as
easily
ruine
us
,
and
strip
us
naked
as
in
the
day
that
wee
were
born
.
Let
us
put
our selves
in
the
poor
mans
case
,
if
we
our selves
were
poor
and
in
distress
,
wee
would
think
it
the
rich
mans
duty
to
succour
us
.
As
yee
would
have
others
should
doe
to
you
,
so
doe
you
to
them
;
for
with
what
measure
you
mete
to
others
,
it
shall
be
meted
to
you
again
.
-
6
All
Profession
,
Duties
,
Gifts
,
and
Graces
,
without
this
are
but
counterfeit
.
Hence
St.
Iames
placeth
all
religion
as
it
were
in
this
duty
of
Mercy
,
Iam.
1.
ult.
not
that
this
is
the
life
or
form
of
other
Graces
(
as
Papists
vainly
)
but
it
is
a
sign
and
evidence
of
the
truth
of
other
graces
,
even
as
breathing
and
acting
is
a
sign
of
living
.
He
that
saith
he
hath
all
Gifts
,
and
yet
hath
not
Love
,
is
but
as
sounding
Brass
,
or
a
tinckling
Cymbal
,
a
meer
noyse
and
nothing
else
,
1
Cor.
13.1
.
hence
Christ
commands
us
rather
to
sell
what
we
have
and
give
to
the
poor
,
than
be
wanting
to
our selves
or
others
in
this
duty
,
Luk.
12.33
.
so
did
Barnabas
,
that
Son
of
consolation
,
when
the
Church
wanted
,
he
sold
his
Land
to
succour
it
(
Acts
4.36
,
37.
)
not
that
we
are
bound
alwayes
to
sell
our
Land
for
pious
uses
,
but
if
the
Church
of
God
should
come
to
that
distress
,
that
either
we
must
succour
it
,
or
else
it
will
sink
,
then
is
a
time
to
part
with
all
.
As
Lot
would
have
parted
with
his
Daughters
to
save
his
Guests
;
so
should
wee
part
with
our
estate
to
save
Gods
people
from
perishing
;
and
if
Drunkards
to
satisfie
their
lust
,
will
sell
their
Lands
in
the
Devils
service
,
much
more
should
we
to
glorifie
God
,
part
with
our
Land
and
estate
to
glorifie
God
the
giver
of
them
.
-
Hee
that
giveth
to
the
poor
lends
to
the
Lord
,
and
that
which
he
hath
given
he
will
pay
him
again
,
Prov.
19.17
.
Hee
is
the
best
Pay-master
,
none
more
able
,
none
more
willing
to
recompence
any
service
that
is
done
for
him
,
or
his
.
1
He
shall
have
Temporal
rewards
,
Prov.
11.24
.
There
is
that
scattereth
and
is
more
increased
,
and
he
that
watereth
others
,
shall
be
watered
himself
.
This
is
the
best
means
to
preserve
our
estate
,
Isa.
32.8
.
The
liberal
man
deviseth
liberal
things
,
and
by
it
he
is
establisht
.
He
that
honours
the
Lord
with
his
riches
,
shall
have
his
Barns
filled
with
plenty
,
Prov.
3.9
,
10.
Mercy
and
Truth
shall
be
to
them
,
Prov.
14.22
.
God
will
bless
his
Trade
and
Calling
,
Deut.
15.10
.
and
make
his
little
,
increase
unto
a
thousand
.
Charity
is
the
best
Policy
,
for
by
helping
others
we
benefit
our selves
,
Iob
29.13
.
As
the
Poor
had
Iobs
Almes
,
so
he
had
the
benefit
of
their
Prayers
,
and
fared
the
better
for
them
.
That
which
is
well
laid
out
,
is
best
laid
up
;
a
diligent
hand
,
and
a
distributive
heart
make
a
man
truly
rich
,
such
giving
is
getting
,
such
bounty
is
the
way
to
plenty
,
and
a
godly
liberality
is
a
prevention
of
poverty
;
he
that
gives
to
the
Poor
hath
Gods
promise
(
which
is
sure
pay
)
that
he
shall
not
want
,
Give
and
it
shall
be
given
to
you
again
,
good
measure
,
pressed
down
,
shaken
together
,
running
over
(
Luke
6.38
.
)
see
what
a
heap
of
expressions
the
Holy
Ghost
here
useth
,
to
assure
us
of
a
full
reward
of
all
our
labour
of
love
.
He
saith
not
barely
,
[
*
](A45333-e11470-b)
*
Quadruplex
bon●m
datur
à
Deo
.
1.
Bona
fortunae
,
ut
divitiae
,
haec
dicuntur
bona
menfura
.
2
,
Bona
naturae
,
ad
quae
refertur
mensura
conferta
.
3.
Bona
gratiae
,
quò
spectat
mensura
coagitata
.
4.
Bona
gloriae
,
quo
spectat
mensura
superfluens
.
Stella
in
locum
.
Give
,
and
it
shall
be
given
you
;
but
1.
You
shall
have
good
measure
,
i.
e.
just
measure
according
to
your
gift
,
given
to
you
again
.
2.
You
shall
have
it
pressed
down
,
light
things
wee
use
to
press
down
to
make
good
measure
.
3.
Yet
more
,
shaken
together
;
as
Corn
that
goes
closer
together
by
shaking
.
4.
This
is
not
all
,
for
as
if
all
that
he
had
spoken
had
not
been
sufficient
,
he
adds
,
you
shall
have
it
running
over
.
Now
,
a
measure
will
run
over
as
long
as
you
poor
;
there
is
no
stint
,
no
bounds
to
that
gift
,
which
shall
be
given
running
over
.
A
Vessel
will
run
over
continually
,
pour
as
long
as
you
will
.
5.
Yet
more
,
all
this
shall
be
given
you
into
your
bosome
;
that
is
,
you
shall
be
made
sensible
of
the
sweetness
,
and
experimentally
find
the
goodness
and
greatness
of
your
reward
.
This
work
is
wages
,
and
like
Sampsons
Lion
,
it
carries
Hony
in
the
belly
of
it
;
it
is
no
spending
,
but
lending
;
no
laying
out
,
but
a
[
*
](A45333-e11600-b)
*
Praemitt●mus
in
alterum
orbum
,
quicquid
volumus
non
am●ssum
.
Drexelius
.
Nunquam
hoc
●ollet
fiscus
,
quod
semel
habuerit
Christus
.
Clemangiis
.
Unius
corruptio
,
est
alterius
generatio
;
artifi●iocissimum
lucre
genus
est
,
perdere
ut
acquirar
.
Chrysostom
.
laying
up
of
treasure
in
Heaven
,
above
the
reach
of
Theeves
and
Pyrats
,
Math.
6.19
.
Men
are
all
for
gain
,
why
this
is
the
best
gain
:
by
parting
with
Temporals
to
get
Eternals
,
Luke
16.9
.
Hence
the
Apostle
calls
the
Macedonians
Almes
by
the
name
of
Fruit
,
Rom.
15.28
.
Phil.
4.17
.
I
desire
not
a
gift
,
but
I
desire
fruit
that
may
further
your
account
.
Wee
pleasure
not
the
poor
so
much
by
our
giving
,
as
we
profit
our selves
by
their
receiving
.
Hence
in
Italy
their
ordinary
form
of
Begging
is
,
Fate
ben
pro
voi
,
Doe
good
for
your
own
sakes
.
Christ
that
fed
five
thousand
,
could
also
have
fed
himself
and
his
followers
without
any
help
;
but
hee
would
be
releeved
by
others
,
that
so
their
faith
and
love
might
be
made
more
apparent
and
resplendent
to
the
world
,
Luke
8.2
,
3.
Ioh.
4.7
.
2
Thou
shalt
be
blest
in
thy
Body
with
health
,
or
if
sickness
doe
surprize
thee
(
as
all
things
come
alike
to
all
)
yet
God
will
make
thy
bed
in
thy
sickness
,
3
In
thy
Name
,
Hezekiah
and
his
kindnesses
are
commended
to
posterity
,
2
Chron.
32.32
.
Phebe
and
Onesiphorus
are
commended
on
this
account
:
such
are
an
ornament
to
their
Profession
,
and
amiable
in
the
eyes
of
all
,
Rom.
5.7
.
for
a
righteous
man
one
would
scarcely
dye
,
but
for
a
good
man
one
would
even
dare
to
dye
.
A
Man
of
a
severe
innocency
is
hated
,
rather
than
loved
,
but
a
good
and
bountiful
man
wins
so
upon
the
hearts
of
men
that
they
would
even
dye
for
him
;
scarcely
will
a
man
dye
for
a
righteous
man
,
who
is
only
fair
and
just
in
his
dealings
,
but
for
a
good
man
,
that
hath
been
mercifull
and
pittiful
to
others
,
and
hath
done
much
good
in
his
life
,
some
may
venture
their
lives
for
him
.
4
In
thy
Posterity
,
such
as
have
shewed
mercy
to
others
,
God
will
raise
up
some
that
shall
be
mercifull
to
theirs
.
Hence
Cyprian
was
wont
to
say
,
The
more
children
the
more
charity
should
be
used
;
for
as
Wells
by
drawing
,
spring
more
freely
,
so
our
substance
increaseth
by
bounty
,
and
is
blest
to
our
posterity
.
5
Blest
in
Soul
,
we
shall
have
light
in
darkness
,
peace
in
trouble
,
audience
in
Prayer
,
&c.
Isa.
58.7
,
8.10
,
11.
if
thou
deal
thy
bread
to
the
hungry
,
&c.
then
shalt
thou
call
,
and
the
Lord
shall
answer
thee
;
and
though
we
be
sick
and
silent
,
yet
works
of
mercy
cry
aloud
in
Gods
eares
for
us
,
they
have
a
vertual
and
vital
,
though
not
a
vocal
call
,
Iob
31.20
.
The
very
loyns
of
the
poor
shall
bless
us
,
even
when
we
are
sleeping
in
our
beds
,
yet
then
are
they
pleading
for
us
.
Hereby
wee
evidence
our
election
,
and
lay
up
a
good
foundation
for
the
time
to
come
;
though
Christ
alone
be
the
foundation
fundamental
,
yet
good
works
may
be
a
foundation
evidential
,
1
Tim.
6.19
.
1
Ioh.
3.14
.
Obadiah
proved
that
hee
truly
feared
God
,
because
he
hid
the
persecuted
Prophets
of
God
,
and
fed
them
in
a
time
of
danger
.
eternally
blessed
,
Psal.
41.1
.
Prov.
14.21
.
Mat.
5.7
.
&
25.34
,
35.
it
is
the
way
to
the
Kingdom
,
though
not
the
meritorious
cause
of
reigning
there
.
This
will
help
to
loosen
our
affections
from
the
earth
,
wee
must
shortly
part
with
all
these
things
below
,
now
our
parting
with
them
before
hand
to
pious
uses
,
will
make
our
last
parting
with
them
more
easie
to
us
,
as
the
Apostle
said
,
I
dye
daily
;
his
daily
trials
were
as
so
many
petty
deaths
unto
him
:
so
our
daily
giving
will
make
us
daily
see
the
vanity
of
these
things
,
and
make
our
affections
dye
to
them
.
The
way
to
Heaven
,
it
is
an
high
,
hard
,
long
way
,
it
is
up-hill
,
and
wee
had
need
to
unburden
our selves
of
this
thick
clay
.
When
one
asked
a
good
man
why
he
gave
away
his
money
so
freely
,
his
answer
was
,
Ut
levius
ascenderem
scalum
Iacobi
.
Thus
we
see
there
is
no
loss
in
Works
of
Mercy
,
as
the
unmerciful
,
unbeleeving
world
imagineth
,
for
one
penny
we
give
we
shall
have
that
as
will
be
equivalent
to
many
.
Hence
bounty
to
the
Poor
is
called
sowing
of
seed
,
2
Cor.
9.10
.
the
Husband-man
for
one
Seed
that
he
sowes
hath
twenty
,
thirty
,
forty
,
&c.
or
more
,
again
.
2
Though
the
Seed
be
hidden
with
Clods
for
the
present
,
and
seeme
to
dye
,
yet
at
3
As
men
sow
so
shall
they
reap
,
if
they
sow
sparingly
they
shall
reap
sparingly
,
if
liberally
they
shall
reap
liberally
.
4
The
Husband-man
doth
not
sow
all
his
Seed
in
one
place
,
but
some
here
,
some
there
;
so
wee
must
disperse
our
charity
,
and
give
a
portion
to
seven
,
and
also
unto
eight
.
5
The
only
way
to
preserve
our
Corn
is
to
sow
it
,
for
if
it
be
kept
in
our
Barns
,
and
Garners
,
it
rots
and
perisheth
;
but
if
it
be
cast
into
a
fit
ground
it
multiplies
.
Riches
are
lost
by
keeping
,
This
Duty
though
excellent
,
yet
meets
with
much
opposition
;
though
it
be
well-pleasing
to
God
,
yet
it
is
unpleasant
to
most
men
;
which
hath
made
them
invent
so
many
shifts
and
excuses
to
save
their
purses
.
As
,
1
Obj.
I
have
a
Family
,
a
Wife
,
Children
,
Servants
,
and
Kindred
to
provide
for
,
&c.
Answ.
1.
Wicked
men
are
called
absurd
,
unreasonable
men
(
2
Thes.
3.2
.
)
and
not
without
reason
,
for
see
what
illogical
Logick
they
here
produce
;
because
men
have
Families
to
provide
for
,
therefore
they
cannot
,
or
rather
,
they
will
not
do
good
to
any
other
.
We
read
of
many
that
had
great
Families
,
and
yet
were
very
merciful
men
,
as
Abraham
,
Iob
,
David
.
The
Macedonians
had
Families
to
provide
for
,
yet
they
releeved
others
beyond
their
ability
(
2
Cor.
8.3
.
)
though
they
had
but
little
themselves
,
yet
out
of
that
little
they
were
willing
to
give
somewhat
.
I
have
read
of
one
Mistris
Owen
of
Islington
that
had
two
and
twenty
Children
,
yet
in
her
life-time
shee
built
an
Hospital
,
and
gave
fifty
pound
per
annum
to
it
;
she
built
a
Free-School
,
and
gave
a
good
stipend
to
it
,
and
gave
two
thousand
and
five
hundred
pounds
to
other
pious
uses
.
The
Lord
Harrington
had
but
one
thousand
pound
per
annum
(
which
was
but
a
mean
estate
to
maintain
a
Lord
and
his
followers
)
yet
out
of
that
hee
spared
one
hundred
pound
per
annum
for
pious
uses
.
2
By
discreet
giving
,
you
provide
Gods
blessing
for
your
Children
,
which
is
the
best
portion
,
Psal.
112.2
,
3
,
5.6
.
as
you
have
succoured
others
,
so
God
will
raise
up
some
to
succour
yours
;
David
speaking
of
his
own
experience
,
tells
us
,
that
he
never
saw
the
righteous
forsaken
,
nor
his
seed
beging
their
bread
,
Psal.
37.25
.
such
giving
is
no
hindrance
to
us
or
ours
,
but
brings
a
blessing
on
what
we
have
.
Hence
the
Lord
commands
his
people
,
to
leave
some
gleanings
for
the
fatherless
and
the
widow
;
Why
so
?
That
God
may
bless
thee
in
the
work
of
thy
hands
,
Deut.
24.19
,
20.
all
thy
carking
and
caring
is
but
lost
,
if
God
give
not
his
blessing
;
many
have
scraped
abundance
of
pelf
together
for
a
prodigal
Heir
,
that
hath
in
a
trice
consumed
all
.
Men
know
not
who
shall
bee
their
Heirs
,
the
riches
of
the
wicked
are
laid
up
for
the
just
,
yea
many
times
a
mans
enemies
have
been
his
heirs
.
3
Many
are
single
,
and
have
no
Families
to
provide
for
,
and
yet
are
as
hide-bound
to
any
pious
uses
as
any
others
;
and
therefore
this
is
but
a
meer
pretence
and
fig-leaf
to
hide
their
miserable
mindes
withall
.
2
Obj.
I
have
nothing
to
give
but
what
I
get
by
my
labour
?
Ans.
The
Apostle
expresly
commands
such
to
give
,
Ephes.
4.28
.
All
that
doe
not
receive
should
give
,
the
Servant
,
the
Day-laborour
,
the
Artificer
,
&c.
should
spare
somewhat
for
the
poor
,
the
Servant
that
hath
none
to
maintain
but
himself
,
may
better
spare
somewhat
for
the
poor
than
many
House-keepers
.
2
If
God
have
not
given
thee
ability
to
doe
good
,
3
Obj.
The
Poor
have
many
faults
,
they
are
lewd
,
and
lasie
,
unworthy
,
and
unthankful
,
and
can
scarce
afford
us
a
good
word
for
all
that
we
doe
for
them
?
Ans.
And
hast
thou
none
?
Poor
folks
faults
are
easily
seen
,
but
men
may
see
greater
(
if
they
will
)
in
their
Accusers
,
as
Pride
,
Prodigality
,
Malice
,
Cruelty
,
Hard-heartedness
,
&c.
It
is
the
Poor
,
and
not
the
sins
of
the
Poor
that
they
hate
,
for
they
can
love
Rich
men
that
have
worse
sins
in
them
than
the
poor
have
.
Now
,
true
hatred
is
against
the
whole
kind
,
he
that
truly
hates
sin
as
sin
,
hates
it
where-ever
he
sees
it
,
be
it
in
the
rich
as
well
as
in
the
poor
,
so
that
this
is
but
a
pretence
to
save
their
money
.
2
Grant
that
they
be
unthankful
,
disobedient
,
&c.
yet
are
not
we
so
unto
God
?
now
if
God
feed
us
,
though
wee
walk
dis-ingeniously
towards
him
,
why
should
we
harden
our
hearts
against
our
poor
brother
?
3
We
give
,
Non
homini
sed
humanitati
,
non
peccatori
sed
pauperi
,
We
give
not
to
the
wicked
man
,
to
uphold
him
in
his
wickedness
,
but
to
supply
his
present
wants
.
4
Though
their
tongues
should
curse
thee
,
yet
their
loyns
will
bless
thee
,
Iob
31.20
.
5
It
is
for
Pharisees
to
look
for
the
praise
and
thankes
of
men
here
,
Gods
people
must
look
for
their
reward
in
heaven
.
This
is
our
Seed-time
,
and
though
our
Seed
bee
now
buried
,
yet
then
it
will
arise
:
and
though
men
thank
us
not
now
,
yet
then
we
shall
have
thanks
before
Men
and
Angels
,
our
secret
love
and
obedience
shall
have
open
acknowledgement
and
recompence
,
Christ
himself
will
bee
our
Encomiast
then
,
Mat.
25.34
,
35
,
36.
6
Their
unthankfulness
hurts
themselves
,
not
us
;
it
is
their
sin
,
not
thine
.
Wee
must
not
fayl
in
our
duty
because
they
doe
in
theirs
:
Another
mans
Sin
will
not
excuse
mine
.
We
may
not
be
uncharitable
because
they
be
unthankful
.
7
It
is
a
good
sign
that
our
charity
is
sincere
,
when
wee
can
give
to
those
that
revile
us
,
and
behave
themselves
unthankfully
towards
us
.
To
give
to
those
that
give
to
us
,
Heathens
will
doe
so
;
but
to
bless
such
as
curse
us
,
and
feed
such
as
hate
us
,
and
so
overcome
evil
with
good
,
this
is
truly
Christian
,
Rom.
12.21
.
8
Suppose
they
be
wicked
,
yet
giving
may
better
them
,
and
thy
kindness
may
melt
them
,
and
heap
coals
of
fire
upon
their
heads
.
The
way
to
break
a
Flint
is
to
lay
it
upon
a
soft
pillow
,
Rom.
12.20
.
9
Though
some
poor
people
be
wicked
and
unthankful
,
yet
all
are
not
so
,
we
may
not
therefore
punish
all
for
the
fault
of
some
.
4
Obj.
I
see
many
rich
men
give
little
or
nothing
,
and
therefore
why
should
I
give
?
Ans.
1.
Few
rich
men
are
saved
,
Not
many
mighty
,
not
many
noble
;
some
,
but
not
many
great
men
,
are
good
men
.
We
must
therefore
live
by
Rule
,
not
by
Example
,
especially
of
rich
cormudgeons
,
who
had
as
leive
part
with
their
blood
as
part
with
a
penny
to
a
pious
use
.
Now
the
rule
is
,
that
all
who
are
of
ability
should
give
,
and
shew
compassion
to
their
brethren
,
Zech.
7.9
.
1
Cor.
16.2
.
Let
every
one
lay
aside
somewhat
for
the
poor
,
as
God
shall
prosper
him
,
the
command
is
universal
,
without
exception
or
restriction
.
Rich
men
indeed
,
who
abound
with
worldly
goods
,
and
have
not
only
for
necessity
,
Abraham
,
Iob
,
Zacheus
,
Cornelius
,
&c.
and
if
you
will
needs
follow
rich
men
,
follow
the
best
,
and
honour
the
Lord
with
thy
riches
,
and
doe
good
with
thy
goods
,
remembring
how
uncertain
they
bee
,
(
1
Tim.
6.17
.
)
they
have
wings
,
not
of
a
Sparrow
,
but
of
an
Eagle
to
fly
aloft
from
us
,
Prov.
23.5
.
improve
them
therefore
to
spiritual
advantages
whilst
you
have
them
,
for
as
the
ungodly
poor
are
the
most
miserable
,
because
they
are
doubly
poor
,
Non
jus
proprietatis
,
sed
charitatis
,
Hee
hath
a
share
in
them
though
he
may
not
be
his
own
carver
,
Prov.
3.27
,
28.
With-hold
not
good
from
him
to
whom
it
is
due
;
that
is
,
from
thy
poor
Brother
.
When
thou
seest
any
in
greater
necessity
than
thy self
,
thou
must
to
thy
power
succour
them
.
The
Macedonians
themselves
were
but
poor
,
yet
when
the
Church
was
in
distress
,
they
gave
beyond
their
ability
.
Many
have
been
poor
in
goods
,
yet
rich
in
good
works
;
Christ
himself
in
respect
of
Temporal
riches
was
poor
,
he
had
not
a
house
of
his
own
to
dwell
in
(
Matth.
8.20
)
no
Lands
nor
Livings
,
yet
was
he
mindful
of
the
poor
,
and
gave
bountifully
to
them
,
for
he
had
a
bag
to
succour
the
poor
withall
,
Iohn
Baptist
commandeth
him
that
hath
two
Coats
,
not
only
he
that
hath
four
or
five
,
to
part
with
one
to
the
poor
,
Luke
3.11
.
yea
our
Saviour
calls
sometimes
for
a
cup
of
cold
water
,
which
puts
us
to
no
cost
of
heating
(
Mat.
10.41
.
)
which
takes
off
all
excuses
whereby
men
would
exempt
themselves
from
giving
.
5
Ob.
I
pay
my
Assesments
to
the
Poor
,
and
what
would
you
have
me
doe
more
?
Ans.
The
vilest
of
men
pay
what
the
Law
compells
them
to
give
,
but
Gods
people
must
do
more
than
others
.
There
are
many
modest
poor
House-keepers
which
have
more
need
then
many
which
the
Law
provides
for
;
we
must
not
therefore
confine
our selves
to
the
Law
,
but
as
occasion
requires
,
we
must
lend
freely
,
help
to
redeem
Captives
,
to
raise
poor
men
that
have
losses
by
fire
,
shipwrack
,
or
that
have
a
great
charge
of
children
;
we
must
help
to
train
up
poor
ingenious
Children
in
Learning
,
and
honest
poor
Couples
that
marry
in
the
Lord
,
&c.
6
Obj.
I
must
provide
against
old
age
,
sickness
,
&c.
Ans.
True
,
in
a
moderate
way
you
must
do
so
,
as
Ioseph
in
the
years
of
plenty
did
lay
up
against
times
of
scarcity
.
But
to
provide
excessively
by
Usury
,
cruelty
,
and
un
mercifulness
to
the
poor
,
this
is
to
provide
a
Curse
for
thy self
,
and
not
a
blessing
.
By
this
means
thou
deprivest
thy self
of
Gods
provision
;
for
as
when
we
revenge
our selves
,
God
will
not
plead
our
Cause
,
so
when
we
cark
and
care
,
and
think
by
our
own
excessive
,
disfidential
providing
to
help
our selves
,
we
undoe
our selves
,
for
God
will
leave
us
to
our selves
.
7
Obj.
Wee
pitty
the
Poor
,
and
love
them
,
we
never
took
any
thing
from
them
?
Ans.
Dives
who
is
now
in
Hell
did
not
rob
Lazarus
,
but
because
hee
did
not
releeve
him
he
was
damned
;
so
those
reprobates
,
Mat.
25
42
,
43.
2
Many
doe
hate
the
Poor
,
and
tyrannize
over
them
,
and
if
there
be
so
much
love
in
their
hearts
,
Now
did
men
but
consider
who
it
is
that
askes
,
and
what
an
honour
it
is
to
be
his
Almoners
,
and
what
profit
comes
by
so
doing
,
they
would
never
excuse
themselves
as
they
doe
,
from
this
eminent
duty
.
We
therefore
that
are
the
Ministers
of
Christ
,
observing
the
backwardness
of
our
people
to
this
necessary
duty
,
should
get
the
words
of
the
wise
,
which
are
as
Goads
to
rouse
men
out
of
their
security
;
neither
is
it
sufficient
that
wee
only
preach
and
press
the
duty
,
but
we
must
(
in
our
spheres
and
places
)
see
that
those
precepts
be
put
in
practice
according
to
the
mind
of
Christ
;
the
Deacons
and
Collectors
must
gather
it
,
yet
the
Minister
by
counsel
and
advice
should
see
to
the
right
distributing
of
it
.
Hence
the
Apostles
call
upon
Paul
to
remember
the
poor
,
which
thing
(
saith
he
)
I
was
diligent
to
doe
,
Gal.
2.10
neither
is
it
sufficient
that
wee
direct
our
people
,
but
by
our
Practice
also
we
must
lead
them
the
way
;
so
did
Paul
,
himself
did
minister
to
the
Saints
at
Ierusalem
,
(
Rom.
15.25.28
.
)
he
doth
not
put
off
the
duty
to
others
,
but
himself
leads
them
the
way
.
People
look
more
what
wee
doe
,
than
what
we
say
.
Then
we
may
preach
and
press
it
with
more
zeal
and
confidence
on
others
,
when
we
our selves
doe
goe
before
them
in
the
duty
,
else
they
will
quickly
upbraid
us
,
with
a
Thou
that
teachest
another
to
be
merciful
,
art
thou
unmerciful
?
Hence
the
best
of
men
only
have
been
the
greatest
pressors
and
promoters
of
this
duty
.
How
oft
doth
Solomon
the
wisest
of
men
,
by
Precepts
and
Promises
quicken
us
to
this
duty
,
Prov.
11.24
.
&
19.17
.
&
22.9
.
&
28.27
.
Eccles.
11.1
,
2.
and
Christ
himself
,
a
greater
than
Solomon
,
did
both
by
Precepts
,
Promises
,
and
Practice
,
incite
his
Disciples
to
this
duty
,
Matth.
5.7.42
.
&
19.25
.
&
25.34
,
35.
Luke
11.42
.
&
12.33
.
Acts
20.35
.
How
oft
did
Paul
press
this
duty
upon
the
People
in
all
his
Epistles
,
1
Cor.
16.1
,
2.
&
2.8.7
.
&
9.5
.
Heb.
6.10
&
13.16
.
?
and
gives
a
strict
charge
to
Timothy
(
1
Tim.
6.17
,
18.
)
that
he
charge
those
that
are
rich
,
to
be
rich
in
good
works
.
And
the
ancient
Fathers
the
better
to
excite
their
people
to
works
of
Mercy
,
have
written
whole
Books
in
the
praise
of
it
.
But
since
God
looks
more
at
the
manner
than
matter
of
our
duties
,
and
loves
Adverbs
(
as
Austin
hath
it
)
better
than
Adjectives
,
hee
lookes
not
so
much
quam
bonum
,
how
good
the
thing
is
,
as
quam
bene
,
how
well
we
doe
it
.
I
shall
therefore
give
some
directions
for
the
right
performance
of
it
;
for
,
Modus
rei
cadit
sub
praecepto
,
God
hath
prescribed
the
manner
,
as
well
as
the
matter
of
our
duties
,
according
to
that
old
saying
,
Est
modus
in
dando
,
quid
,
cur
,
cui
,
quomodo
,
quando
.
Now
he
that
will
give
Rightly
,
must
Give
-
1
Beleevingly
.
-
2
Cheerfully
.
-
3
Righteously
.
-
4
Sincerely
.
-
5
Speedily
.
-
6
Sensibly
.
-
7
Largely
.
-
8
Discreetly
.
-
9
Constantly
.
1
VVe
must
give
beleevingly
,
for
without
faith
it
is
impossible
to
please
God
;
our
persons
must
please
before
our
performances
can
be
acceptable
,
God
had
first
respect
to
Abel
,
and
then
to
his
Offering
:
A
wicked
man
may
give
an
Almes
,
and
doe
an
act
which
is
materially
good
,
but
as
it
comes
from
him
who
is
in
rebellion
against
God
,
it
is
odious
to
him
;
for
the
sacrifices
of
the
wicked
are
an
abomination
to
the
Lord
.
To
make
an
action
Morally
good
,
three
circumstances
must
concur
.
1.
The
man
must
be
Righteous
,
he
must
have
both
an
imputed
and
imparted
Righteousness
.
2.
He
must
doe
righteous
things
.
3.
He
must
doe
them
righteously
.
Hee
must
be
a
Beleever
,
that
will
be
a
right
Almes-giver
,
for
it
is
not
the
Almes
of
every
one
,
but
of
a
[
*
](A45333-e14030-b)
*
See
Mr.
Watsons
Plea
for
Almes
,
p.
61
beleeving
Abraham
,
Iob
,
Zacheus
,
Barnabas
,
&c.
that
is
pleasing
unto
God
.
2.
Get
faith
to
beleeve
the
Promises
.
God
hath
made
many
precious
Promises
to
the
merciful
,
it
is
meer
unbelief
that
makes
men
question
the
truth
of
them
,
and
this
distrusting
of
God
is
the
very
root
of
all
that
unmercifulness
that
is
in
the
world
;
if
men
did
but
beleeve
that
for
one
corn
which
they
sow
they
should
have
an
hundred
,
and
that
if
they
give
rightly
to
the
poor
they
should
never
lack
,
men
would
not
sow
so
sparingly
as
they
doe
;
get
faith
in
the
Promises
,
and
this
will
loosen
your
hearts
from
these
low
enjoyments
.
Hee
is
rich
who
hath
interest
in
the
Promises
,
though
hee
hath
nothing
else
in
the
world
,
for
they
are
virtually
every
thing
,
they
are
better
than
money
in
our
Purses
,
or
bread
in
our
Cupboards
.
Shall
the
Husband-man
Plow
,
and
Sow
,
in
hope
of
a
doubtful
Crop
,
and
the
Merchant
venture
thorow
many
dangers
at
Sea
,
for
uncertain
Riches
;
and
shall
not
wee
venture
to
give
,
who
are
promised
a
sure
reward
?
2
Give
cheerfully
;
God
loves
a
cheerful
giver
,
hee
prefers
the
willingness
of
the
mind
,
before
the
worthiness
of
the
gift
,
2
Cor.
8.11
,
12.
we
must
be
ready
to
distribute
,
willing
to
communicate
Rom.
12.8
.
1
Tim.
6.18
.
Free-will-offerings
are
most
pleasing
to
God
.
that
is
the
best
Honey
which
flowes
from
the
Comb
without
crushing
,
and
the
best
Wine
which
comes
from
the
Grape
with
least
pressing
.
We
should
rejoyce
when
God
calls
us
to
works
of
Mercy
,
and
honours
us
so
farre
as
to
be
his
Almoners
upon
earth
;
when
men
give
grudgingly
,
and
unwillingly
,
3
Give
Righteously
;
as
we
must
love
Mercy
,
so
wee
must
doe
justly
,
Micha
6.8
.
we
must
give
of
our
own
goods
justly
gotten
,
not
by
oppression
,
theft
,
usury
,
&c.
it
must
bee
Thy
bread
(
Eccles.
11.1
.
)
and
not
stollen
from
others
by
any
indirect
courses
,
God
hates
[
*
](A45333-e14240-b)
*
See
Dyke
on
the
Deceits
.
of
mans
Heart
,
chap.
16.
p.
209.
&
Mr.
Iacombs
Ser.
on
Mat.
5.7
p.
33.
&
Aquinas
.
2
a.
2
ae
.
q.
32.
Art.
7.
robbery
for
burnt-offerings
,
Isa.
61.8
.
wee
may
not
rob
Peter
to
cloath
Paul
,
but
if
thou
wilt
honour
the
Lord
,
let
it
be
with
thy
own
riches
,
Prov.
3.9
.
so
did
Zacheus
,
the
one
half
of
my
goods
,
not
of
another
mans
doe
I
give
to
the
poor
,
Luke
19.8
.
Iob
warmes
the
poor
with
the
fleece
of
his
owne
flock
,
Iob
31.20
.
Goods
ill
gotten
call
for
Restitution
,
not
for
distribution
.
Our
Almes
must
be
not
only
Works
of
Mercy
,
but
also
of
[
*
](A45333-e14430-b)
*
Minuitur
census
,
sed
augetur
justitia
;
laudas
mercatorem
qui
vendit
plumbum
,
&
acquirit
aurum
,
&
non
laudas
mercatorem
qui
erogat
pecuniam
&
acquirit
justitiam
?
Illud
minuitur
quod
relicturus
es
,
illud
augetur
quod
in
aeternum
possessurus
es
.
Aug.
in
Psal.
111.
Righteousness
.
Hence
works
of
mercy
are
frequently
called
Righteousness
,
(
Psal.
112.9
.
Prov.
11.18
.
Dan.
4.27
.
)
not
only
because
it
is
just
and
righteous
that
we
should
part
with
some
of
our
wealth
to
the
poor
,
but
also
because
it
must
be
given
of
goods
rightly
gotten
,
and
therefore
those
cruel
men
that
rack
Tenants
,
and
inclose
Commons
to
themselves
,
that
oppress
the
Poor
,
and
then
when
they
dye
build
them
an
Almes
house
;
that
steal
the
Goose
,
and
then
stick
down
a
Feather
;
both
they
and
their
gifts
are
an
abomination
to
the
Lord
.
4
Sincerely
;
not
for
any
by
or
base
ends
,
of
Pride
,
Vain-glory
,
Merit
,
or
to
be
seen
of
men
,
but
singly
and
sincerely
that
God
may
be
glorified
,
Matth.
5.16
.
&
6.1
.
to
5.
it
is
the
end
that
makes
or
mars
an
action
,
give
in
simplicity
of
spirit
,
(
Rom.
12.8
.
)
without
any
thoughts
of
merit
,
for
what
wee
give
is
Gods
,
Edit.
ult
.
not
ours
,
it
is
of
his
own
that
we
give
unto
him
,
1
Chron.
29.14.16
.
Heaven
is
Christs
Purchase
,
and
not
ours
,
Rom.
6.
ult.
it
is
a
gift
,
and
what
more
free
than
gift
?
5
Speedily
.
A
little
given
in
time
may
doe
more
good
than
much
given
afterwards
;
They
also
that
put
off
giving
till
they
dye
,
are
much
to
bee
blamed
,
those
are
men
of
good
wills
,
but
bad
deeds
;
when
they
can
keep
their
riches
no
longer
,
then
they
will
give
somewhat
,
not
out
of
love
to
God
,
but
for
fear
of
Hell
;
as
the
Merchant
doth
cast
his
Goods
into
the
Sea
in
a
storm
,
for
fear
of
drowning
.
2
How
dost
thou
know
whether
thou
shalt
have
a
heart
to
give
,
many
that
have
wanted
a
hand
in
their
life-time
,
want
hearts
when
they
come
to
dye
,
as
we
see
in
churlish
,
hard-hearted
Nabal
,
1
Sam.
25.37
,
38.
It
will
be
our
wisdome
therefore
in
our
health
,
and
wealth
,
whilst
we
have
time
and
opportunity
to
doe
good
to
all
,
Prov.
3.27
,
28.
Gal.
6.10
.
it
is
good
to
make
our
own
hands
our
own
Executors
,
and
our
own
eyes
our
own
Over-seers
;
and
not
leave
our
substance
to
be
disposed
of
by
those
who
may
sell
it
,
misplace
it
,
and
abuse
it
.
2
Every
thing
is
beautiful
in
its
season
,
but
our
life-time
is
the
fittest
season
for
giving
,
whilst
wee
are
full
,
and
have
somewhat
to
give
,
and
whilst
our
brother
wants
.
Almes
is
compared
to
sowing
(
Psal.
112.9
.
)
now
the
Husband
man
is
very
careful
to
observe
the
fittest
season
for
the
Seeding
of
his
ground
.
Watson
on
that
text
.
He
that
puts
off
his
works
of
charity
till
death
,
is
like
the
man
that
puts
off
his
sowing
till
Harvest-time
,
when
he
should
reap
.
3
It
is
more
pleasing
to
God
,
and
a
more
infallible
evidence
of
a
strong
faith
and
affiance
in
him
.
God
loves
those
best
that
trust
in
him
most
;
now
when
a
man
can
in
his
life-time
part
with
his
Goods
to
glorifie
God
,
it
is
a
good
sign
that
he
rests
only
upon
Gods
Promises
and
Providence
,
and
not
upon
Creature-comforts
.
Let
us
then
imitate
the
righteous
man
,
who
is
ever
merciful
,
and
lendeth
(
Psal.
37.26
.
)
a
wicked
man
may
be
sometimes
merciful
,
or
doe
an
act
of
mercy
,
but
he
is
not
constant
in
the
duty
,
but
usually
puts
it
off
till
death
;
now
as
late
repentance
is
seldome
true
,
so
Eleemosyna
sera
est
raro
vera
.
To
quicken
men
to
doe
good
in
their
life-time
,
I
shall
set
down
a
notable
president
in
our
owne
times
,
of
one
Mr.
Iones
a
Citizen
of
London
,
who
in
his
life-time
gave
above
seven
thousand
pound
amongst
his
poor
Kindred
,
and
fifty
pound
per
annum
to
a
Preacher
at
Monmouth
,
where
he
was
born
,
and
caused
a
house
to
bee
built
there
with
all
convenient
necessaries
fit
for
a
godly
Minister
.
He
erected
a
Free-school
there
in
his
life-time
,
and
also
built
a
fair
house
for
the
School-master
,
giving
fifty
pound
yearly
to
the
head
School-master
,
and
thirty
pound
per
annum
to
the
Usher
for
ever
.
Hee
also
built
an
Hospital
in
the
same
Town
(
16●0
)
for
twenty
poor
people
,
allowing
every
one
a
Gown
yearly
,
and
two
shillings
six
pence
weekly
,
and
gave
about
two
thousand
pound
more
to
finish
the
work
.
By
his
last
Will
and
Testament
hee
gave
five
thousand
pound
,
to
be
disbursed
for
the
maintenance
of
a
Preacher
at
Newland
in
Glocester-shire
,
and
certain
poor
in
that
Parish
.
He
gave
to
the
Company
of
Haberdashers
in
London
,
one
thousand
four
hundred
pound
for
the
support
of
the
Poor
of
that
company
.
He
left
six
hundred
pound
,
and
a
fair
house
in
the
City
of
London
,
to
bee
distributed
amongst
the
poor
Preachers
in
England
.
He
gave
to
the
Hospitalls
in
England
five
hundred
pound
.
To
the
poor
in
Stoade
,
two
hundred
pound
.
To
the
poor
in
Hanborough
one
hundred
pound
.
To
the
Company
of
Haberdashers
by
way
of
thankfulness
for
their
care
taken
,
and
to
be
taken
,
in
the
right
managing
of
these
acts
of
charity
,
he
gave
a
considerable
sum
.
I
have
mentioned
this
at
large
,
to
shame
the
rich
men
of
this
age
for
their
coldness
,
and
aversness
to
works
of
Piety
.
VVhere
,
oh
where
shall
we
find
such
Ioneses
as
this
!
He
gave
pounds
,
Edit.
ult
.
we
give
not
pence
;
he
gave
thousands
,
we
give
not
hundreds
;
hee
erected
Schools
,
and
Hospitalls
,
he
promoted
Preachers
,
and
Piety
;
when
we
are
ready
to
pull
down
all
.
The
zeal
and
piety
of
this
good
man
will
rise
in
Judgement
against
the
Luke-warmness
,
and
impiety
of
the
men
of
this
Generation
.
6
Sensibly
and
compassionately
,
with
a
tender
,
pittifulsympathizing-heart
.
We
must
not
only
pour
out
our
riches
,
i.
e.
all
sorts
of
mercy
,
to
soul
,
body
,
estate
;
give
,
lend
,
visit
,
cloath
,
counsel
,
comfort
,
and
doe
all
that
in
us
lyes
for
them
,
Coloss.
3.12
.
The
good
Samaritan
when
he
saw
the
misery
of
the
man
that
fell
amongst
Theeves
,
hee
took
compassion
on
him
,
Luke
10.33
.
Iob
wept
for
those
that
were
in
trouble
,
and
his
soul
was
in
heaviness
for
the
poor
,
Iob
30.25
.
let
a
man
give
never
so
much
,
if
he
doe
it
with
an
upbraiding
,
insulting
,
and
not
with
a
compassionate
spirit
,
it
is
abominable
.
It
is
a
greater
mercy
to
have
a
compassionate
heart
,
than
it
is
to
give
an
Almes
.
A
wicked
man
may
give
some
of
his
Goods
,
but
a
compassionate
man
gives
some
of
himself
.
To
move
compassion
in
us
,
1.
Let
us
put
our selves
into
their
cases
,
and
make
them
our
own
.
2.
Make
use
of
thine
Eye
,
that
is
one
great
means
to
work
upon
the
heart
;
observe
their
poor
fare
,
their
tattered
cloathing
,
their
cold
lodging
,
and
feeble
bodies
.
The
Samaritan
saw
the
Wounded
man
,
and
then
hee
had
compassion
on
him
;
N●hem
.
Rogers
in
the
Good
Samaritan
,
p.
112
,
&c.
Christ
saw
the
People
as
Sheep
without
a
Sheperd
,
and
had
compassion
on
them
.
By
this
means
we
shall
the
better
know
the
necessities
of
the
poor
,
and
how
to
suit
our
almes
to
their
wants
.
This
will
make
us
thankful
when
we
see
how
others
lye
on
Straw
,
drink
Water
,
want
Cloathes
to
their
backs
,
and
bread
for
their
Bellies
,
&c.
7
Largely
,
and
liberally
.
As
Araunah
gave
to
the
King
like
a
King
,
so
should
we
give
bountifully
to
works
of
mercy
.
A
mean
man
must
be
frugally
liberal
,
a
man
of
an
ordinary
estate
must
be
moderately
liberal
,
but
a
rich
man
must
be
magnificently
liberal
,
especially
in
great
and
extraordinary
cases
.
A
Christian
must
bee
a
man
of
a
more
excellent
spirit
,
(
Numb.
14.24
.
)
not
of
a
sordid
,
low
,
ignoble
spirit
.
Almes
is
compared
to
Sowing
,
which
usually
is
done
with
a
full
hand
;
to
encourage
us
,
the
Apostle
adds
a
gracious
Promise
,
that
if
we
sow
liberally
we
shall
reap
liberally
,
2
Cor.
9.6
.
we
should
therefore
abound
in
this
work
of
the
Lord
,
and
bee
merciful
,
not
as
Abraham
,
or
Iob
were
merciful
,
but
as
our
heavenly
father
is
merciful
.
Now
the
Lord
abounds
in
mercy
to
us
,
and
so
should
we
in
our
degree
to
others
.
We
should
not
confine
our
Almes
to
an
Easter-day
,
or
a
Christmas-Eeve
,
or
a
Communion-day
,
but
be
ready
on
all
occasions
for
the
duty
;
we
should
not
give
a
penny
,
but
a
portion
to
the
poor
,
Eccles.
11.1
,
2.
Cast
thy
bread
;
that
is
,
[
*
](A45333-e15610-b)
*
Visito
,
〈◊〉
,
〈◊〉
,
redimo
,
tego
,
colligo
,
condo
.
Ad
corpus
.
Consule
,
castiga
,
solare
,
remitte
,
fe●
,
〈◊〉
.
Ad
〈◊〉
referuntur
.
Aguinas
secunda
,
secundae
,
q.
32.
art
▪
2.
〈◊〉
.
all
things
necessary
for
thy
poor
Brothers
support
,
cast
it
franckly
and
freely
without
grudging
or
repining
at
him
;
but
then
it
must
bee
Thy
bread
,
got
by
thy
lawful
labour
;
cast
it
on
the
Waters
,
that
is
,
upon
the
Poor
,
and
though
it
may
seem
to
be
lost
,
as
that
which
is
thrown
down
the
River
,
yet
after
many
dayes
wee
shall
find
it
.
1.
Sometimes
in
this
life
we
shall
have
an
hundred
fold
.
The
Shunamite
that
entertained
the
Prophet
had
a
Son
.
The
Widow
of
Sarepta
by
succouring
the
Prophet
had
an
increase
of
her
Oyl
.
2.
Sometimes
to
the
Posterity
,
when
the
fathers
dead
,
then
the
Child
hath
favour
shewed
him
,
Psalm
112.3
.
3.
Sometimes
not
till
the
Resurrection
,
Luk.
14.13
we
should
therefore
give
a
portion
to
seven
,
and
also
unto
eight
;
that
is
unto
many
,
for
Bonum
quo
communius
eò
melius
,
the
more
communicative
our
goodness
is
,
the
better
.
Obj.
But
we
know
not
what
evils
may
come
upon
us
,
and
therefore
we
will
save
?
Sol.
Nay
therefore
give
(
saith
Solomon
)
whilst
thou
hast
any
thing
to
give
,
before
all
be
gone
,
for
thou
knowest
not
what
evils
shall
be
upon
the
earth
.
Sad
times
may
come
,
and
then
those
that
have
been
bountiful
to
others
,
shall
finde
bounty
from
others
;
and
as
they
have
meted
to
others
,
so
God
will
raife
up
some
to
mete
unto
them
again
.
Wee
see
the
Wheel
turns
round
,
and
those
that
have
been
on
the
top
,
as
Bajazet
and
Belisarius
,
have
been
brought
to
the
bottom
;
we
should
therefore
improve
our
Talent
while
we
have
it
,
to
our
Masters
praise
.
God
hath
much
dishonour
done
him
by
miserable
,
unmerciful
men
;
we
should
help
to
take
off
those
dishonours
by
our
pious
,
merciful
,
and
munificent
walking
;
they
instead
of
giving
bountifully
,
give
basely
to
the
poor
,
mouldy-bread
,
stinking
meat
,
that
one
would
scarce
give
to
Doggs
;
yea
their
horses
many
times
have
more
and
better
Corn
than
poor
wanting
Christians
.
If
base
offerings
were
abhorred
of
Davids
soul
,
how
much
more
are
such
sordid
gifts
abhorred
of
Gods
soul.
8
Discreetly
,
according
to
our
estate
and
abilities
,
and
proportionable
to
our
neighbours
necessities
.
Rich
men
must
give
like
rich
men
,
and
poor
men
must
doe
as
they
can
.
Thus
,
Acts
11.29
.
when
the
godly
were
in
distress
,
poor
Widow
had
rather
want
her self
,
than
bee
wanting
to
others
;
and
in
the
Primitive
times
they
sold
all
that
they
had
to
supply
the
Churches
necessities
,
Acts
2.45
.
&
4.34
.
But
ordinarily
the
measure
of
our
almes
must
be
regulated
according
to
our
estates
;
this
is
to
order
our
affairs
with
discretion
,
Psal.
112.5
.
according
to
the
ability
wherewith
God
hath
blest
us
,
we
must
lay
aside
somewhat
for
the
poor
,
1
Cor.
16.2
.
Divines
conclude
,
that
the
tenth
part
of
our
comings
in
ought
to
be
set
apart
,
by
way
of
thankfulness
for
pious
uses
;
upon
this
account
Iacob
vowed
the
tenth
to
God
,
Gen.
28.
ult.
Hence
we
read
not
only
of
the
Levites
Tenths
,
but
of
Tenths
for
the
Poor
,
(
Deut.
14.28
,
29.
)
and
to
these
Tenths
the
text
alludes
;
and
if
the
Iewes
who
had
so
many
Sacrifices
to
offer
,
and
Tenths
to
pay
,
yet
must
give
another
Tenth
to
the
Poor
;
shall
not
wee
that
are
freed
from
those
Ceremonial
burdens
,
be
much
more
bountiful
?
2
Wee
must
be
discreet
,
the
persons
to
whom
wee
give
;
though
we
are
bound
to
give
to
all
that
are
in
extream
necessity
,
Luke
6.30
.
Give
to
every
one
that
asketh
,
viz.
if
he
be
truly
in
need
,
and
thou
art
able
to
releeve
him
.
But
especially
we
must
succour
the
godly
poor
,
and
communicate
to
the
Saints
necessities
,
Gal.
6.10
.
we
must
give
unto
them
Majore
affectu
&
effectu
,
with
greater
love
,
and
greater
bounty
;
Ioseph
shewed
kindness
to
all
his
Brethren
,
but
Benjamin
whom
he
loved
had
a
five-fold
mess.
Those
are
near
and
dear
to
God
,
and
so
they
should
be
to
us
.
They
oft
meet
with
hard
usage
from
the
world
,
and
therefore
we
are
commanded
to
supply
(
what
in
us
lies
)
their
necessities
,
Rom.
12.13
.
Next
to
those
our
poor
Kindred
,
and
the
poor
of
our
own
Town
must
be
releeved
,
Deut.
15.7
.
and
then
Strangers
,
though
they
be
farre
distant
,
Gal.
2.10
.
yea
enemies
,
if
they
be
in
want
must
be
fed
by
us
,
2
King
.
6.21
,
22.
Mat.
5.44
.
Rom.
12.20
.
Only
such
as
are
lusty
,
wandring
Beggers
,
that
are
able
to
work
,
but
are
lazie
and
will
not
,
wee
must
take
heed
of
releeving
such
,
unless
they
bee
in
extream
necessity
,
and
that
with
admonition
.
There
are
two
sorts
of
Poor
in
the
world
,
-
1
Impotent
Poor
,
of
Gods
making
.
-
2
Impudent
Poor
,
of
the
Devils
making
.
2
But
Impudent
poor
,
who
are
talkative
,
brazen-faced
,
idle
,
dissolute
,
and
disordered
;
correction
is
the
best
almes
for
such
as
can
work
and
will
not
.
A
rod
is
fittest
for
the
back
of
such
fools
.
1
God
hath
expresly
said
,
He
that
will
not
labour
shall
not
eate
;
it
is
not
,
he
that
is
sick
and
cannot
,
but
he
that
is
able
and
will
not
labour
shall
rot
and
perish
,
2
Thess.
3.10
.
Prov.
20.4
.
2
Such
as
maintain
them
in
this
idleness
sin
against
the
good
Lawes
of
the
Land
.
3
Against
the
Law
of
Nature
,
which
teacheth
every
man
by
his
industry
to
provide
for
his
own
.
4
They
are
Theeves
,
and
eate
up
that
which
should
maintain
the
true
poor
.
5
By
a
constant
releeving
of
them
,
you
maintain
them
in
their
idle
trade
,
harden
them
in
their
sin
,
and
so
become
accessary
to
all
their
abominations
.
6
The
Godly
that
have
been
very
tender
to
other
kind
of
poor
,
yet
have
been
very
terrible
to
these
.
Iob
that
was
eyes
to
the
blinde
,
yet
made
these
to
run
and
hide
themselves
,
Iob
30.3
,
4
,
5.
Paul
condemns
them
for
their
disorderly
walking
,
and
commands
us
to
with-draw
from
such
.
2
Thess.
3.6.10.14
.
They
are
the
Devils
Nursery
,
and
Seminary
,
out
of
which
hee
chuseth
some
for
Theft
,
some
for
Bastards
,
some
for
Murderers
,
and
all
manner
of
villany
.
Hence
Plato
(
one
of
the
wisest
Heathens
)
allowed
not
any
Beggers
in
his
conceited
Common-wealth
,
as
being
a
great
blemish
and
dishonour
to
it
.
3
We
must
be
discreet
in
shunning
the
causes
of
Poverty
,
which
disable
us
from
works
of
Mercy
.
The
first
is
Idleness
,
this
wasts
and
consumes
the
estate
,
so
that
in
a
short
time
a
man
cannot
help
himself
,
much
less
others
.
Idleness
and
uncharitableness
were
Sodoms
Sins
,
Ezek.
16.49
.
the
vertuous
Woman
is
commended
for
her
liberality
to
the
poor
,
but
what
inabled
her
for
it
,
why
shee
seeks
for
Wool
,
and
Flax
,
and
worketh
willingly
with
her
hands
,
Prov.
31.13
,
14
,
20.
2
Intemperance
,
in
eating
,
drinking
,
pleasures
,
and
pastimes
,
&c.
when
men
shall
give
five
pound
for
a
Dogge
,
ten
pound
for
a
Hawk
,
twenty
pound
for
a
Horse
,
and
forty
pound
spent
on
a
Whore
,
and
hundreds
in
Drink
and
Tobacco
,
when
men
shall
thus
make
provision
for
the
flesh
to
fulfill
the
lu●ts
of
it
,
no
wonder
if
such
cannot
help
others
,
when
they
have
beggered
themselves
,
Prov.
21.17
.
&
23.21
.
3
Familiarity
with
lewd
Women
,
The
Harlot
will
bring
a
man
to
a
morsel
of
bread
,
and
will
quickly
root
out
all
a
mans
increase
,
Iob
31.12
.
4
Pride
,
when
ordinary
building
will
not
serve
,
sumptuous
building
breeds
sorry-house-keeping
;
So
pride
in
Apparel
eates
up
charity
;
when
men
have
such
large
Items
for
Silk
,
for
Satten
,
for
Laces
,
for
Ribbands
,
&c.
when
men
shall
carry
Woods
and
Lordships
on
their
backs
,
no
wonder
if
they
have
nothing
for
the
poors
bellies
.
As
B.
Iewel
complained
sometimes
,
that
he
had
no
Benefices
to
bestow
on
good
men
,
for
Capon
his
Predecessor
had
devoured
them
all
;
so
these
have
nothing
for
the
Poor
,
for
Dr.
Pride
hath
devoured
all
.
5
Rash
Suerti-ship
hath
disabled
many
,
and
therefore
Solomon
so
oft
cautions
us
against
it
,
Prov.
6.1
,
2
,
3.
&
11.15
.
9
Give
constantly
.
In
the
morning
let
us
sow
our
Seed
,
and
in
the
evening
let
us
not
hold
our
hand
.
Let
us
never
bee
weary
of
well-doing
,
for
in
due
time
we
shall
reap
if
we
faint
not
;
so
long
as
there
are
poor
to
be
releeved
,
and
we
have
goods
to
releeve
them
withall
,
we
should
be
distributing
amongst
them
;
now
the
poor
we
shall
have
alwaies
with
us
,
so
long
as
the
world
endures
,
so
long
the
poor
shall
endure
,
and
therefore
we
must
still
be
sowing
.
As
God
is
alwayes
succouring
us
,
so
should
we
alwaies
be
succouring
our
Brethren
.
As
he
renewes
his
mercy
to
us
every
morning
,
so
should
we
renew
our
bounty
;
we
must
ever
be
following
that
which
is
good
,
1
Thess.
5.15
.
Iob
was
addicted
to
it
from
his
youth
,
and
in
his
old
age
he
practised
it
,
Iob
31.18
.
As
the
Husband-man
thinks
it
not
sufficient
that
hee
hath
sowen
his
ground
in
former
years
,
but
he
continues
his
sowing
to
the
end
of
his
dayes
;
so
must
wee
in
this
Spiritual
sowing
,
our
last
dayes
must
be
our
best
dayes
,
and
our
works
more
at
the
last
than
at
the
first
,
Revel.
2.19
.
Constancy
is
one
ingredient
that
helps
to
make
an
action
Morally
good
:
It
must
bee
done
Scienter
,
Volenter
,
Constanter
;
first
we
must
know
our
duty
,
and
then
perform
it
cheerfully
and
constantly
;
and
this
serves
to
distinguish
between
the
charity
of
the
Hipocrite
and
the
godly
,
the
one
gives
by
starts
and
fits
,
when
the
wind
of
praise
,
and
the
weight
of
profit
moves
them
;
but
the
righteous
doth
righteously
at
all
times
,
and
that
from
a
Principle
of
life
,
and
habit
of
grace
within
.
Hee
that
would
see
more
,
may
peruse
Drexelius
De
Eleemosyna
,
Taffin
on
Amendment
,
p.
121
,
&c.
Synopsis
Purio●is
Theolog.
Disput.
37.
p.
473.
Trapp
at
the
end
of
his
Comment
on
N.
T.
p.
1049.
folio
,
Clerks
Mirrour
,
chap.
19.
p.
63.
folio
,
Mr.
Wheatly's
Poor
mans
Advocate
,
Dr.
Harris
on
Matth.
5.7
.
Perkins
Cases
of
Consc.
lib.
3.
c.
5.
p.
143.
&c.
folio
,
Church
his
Treasury
,
p.
283.
&
Miscellanies
,
p.
87.
Byfields
Marrow
,
p.
584.
Capel
on
Tentat
.
p.
319.
Mr.
Iohn
Downams
Plea
for
the
Poor
.
Mr.
Bernard
of
Batcombs
VVay
to
Good
VVorks
,
Watsons
Serm.
on
Psal.
112.9
.
Greenhil
on
Ezek.
16.49
.
&
instar
omnium
Binchius
mellificium
Theolog.
Loc.
15.
p.
230.
pars
3
a.
Mr.
Iacombs
Ser.
at
the
Spittle
,
on
Mat.
5.7
.
VERSE
5.
And
offer
a
Sacrifice
of
Thanksgiving
with
leaven
,
and
proclaim
and
publish
the
free-Offerings
,
for
this
liketh
you
,
O
yee
Children
of
Israel
,
saith
the
Lord
.
IN
this
Verse
the
Prophet
continues
his
Sarcasm
,
and
bids
the
Israelites
goe
on
in
their
superstitious
practices
,
imitating
Gods
people
in
their
choysest
Sacrifices
,
viz.
in
their
Eucharistical
,
Votive
,
Free-will-offerings
;
but
withall
he
lets
them
know
,
though
this
please
them
,
yet
it
displeaseth
God
,
as
appears
by
those
several
Judgements
which
hee
had
already
laid
upon
them
,
and
yet
further
threatens
against
them
.
Offer
a
Sacrifice
of
Thanksgiving
with
leaven
;
q.
d.
imitate
Gods
people
,
who
in
their
Sacrifices
of
praise
did
offer
leavenned
bread
according
to
the
Law
(
Levit.
7.13
.
)
so
doe
yee
in
the
VVorship
of
your
Idols
,
what
Gods
people
did
holily
at
Ierusalem
to
the
true
God
,
that
doe
yee
hypocritically
at
Bethel
and
Gilgal
,
to
your
false
gods
.
Q.
But
here
a
doubt
ariseth
,
whether
this
people
did
sin
in
offering
leaven
with
their
Sacrifices
of
Thanksgiving
?
A.
Some
learned
men
conceive
they
did
sin
,
and
that
their
Sacrificing
here
with
leaven
was
contrary
to
the
Law
,
Levit.
2.11
.
But
as
learned
men
on
the
other
side
say
,
they
did
not
sin
in
so
doing
;
for
though
the
Lord
did
forbid
leaven
in
other
Sacrifices
(
Levit.
2.11
.
)
yet
in
Eucharistical
and
Thank-offerings
,
as
here
,
they
might
bring
leavened
bread
,
Levit.
7.13
.
The
Lord
therefore
doth
not
blame
them
here
for
offering
with
leaven
,
in
Scholiis
.
for
himself
had
so
appointed
it
,
and
in
these
external
circumstantials
they
were
very
diligent
;
but
the
Lord
blames
them
because
they
offered
those
Sacrifices
of
praise
which
were
due
to
him
,
to
their
Idols
,
and
that
in
the
Temple
of
Idols
.
Q.
But
why
did
the
Lord
forbid
leaven
in
other
Sacrifices
,
and
yet
command
it
in
Eucharistical
ones
?
A.
Sundry
Reasons
might
be
given
.
1
The
Lord
might
enjoyn
it
,
to
intimate
unto
us
the
due
preparation
of
our
hearts
before
we
praise
him
;
for
so
wee
finde
Leaven
to
be
used
,
sometimes
in
Scripture
in
good
part
,
for
the
secret
working
,
preparing
,
and
fitting
of
the
Dough
for
baking
▪
making
it
rise
and
heave
,
which
else
would
bee
sad
and
heavie
(
Mat.
13.33
.
)
so
doth
Gods
Spirit
prepare
and
raise
our
spirits
in
love
and
thankfulness
to
God
for
his
mercies
,
Psal.
108.1
.
to
6.
2
To
teach
us
to
temper
our
joys
with
sorrow
,
and
in
all
our
approaches
to
God
in
this
duty
,
to
rejoyce
with
trembling
,
Psal.
2.11
.
Hence
the
Passeover
was
to
bee
eaten
with
sower
herbs
.
3
Or
else
to
signifie
to
us
his
gracious
acceptation
of
our
praises
,
though
mixt
with
the
leaven
of
many
infirmities
.
4
To
mind
them
(
say
some
)
of
their
deliverance
from
those
things
which
are
set
forth
by
leaven
,
viz.
false
Doctrin
,
Hypocrisie
,
Prophanness
,
and
the
like
.
Proclaime
and
publish
the
Free-offerings
,
q.
d.
though
you
bring
your
Sacrifices
to
me
every
morning
and
evening
,
according
to
my
Commandement
,
and
though
yee
offer
other
Sacrifices
on
your
Feastival-dayes
,
yea
and
though
yee
adde
to
them
all
Voluntary-oblations
,
solemnized
with
great
pomp
and
Majesty
;
yet
all
this
is
but
adding
sin
to
sin
,
it
is
a
burden
,
and
an
abomination
to
me
,
because
not
done
in
that
place
,
and
by
those
Priests
which
I
have
ordained
for
that
work
.
Those
Voluntary-free-will-offerings
we
read
of
,
Levit.
7.16
.
&
22.18
.
Numb.
15.3
.
Deut.
12.17
.
these
were
commanded
by
Law
,
and
these
the
Israelites
did
imitate
.
These
they
did
publish
and
proclaime
by
publick
authority
,
-
1
Eucharistical
.
-
2
Votive
.
-
3
Voluntary
.
1
Some
were
Sacrifices
of
Thanksgiving
and
praise
,
for
some
Blessings
already
received
,
as
recovery
from
Sickness
,
victory
over
Enemies
,
success
in
a
Journey
;
for
blessings
of
the
Feild
,
of
the
Wombe
,
&c.
they
were
to
come
to
the
Holy
place
,
and
bring
a
Bullock
,
or
the
like
,
and
offer
it
as
a
Sacrifice
of
Thanksgiving
to
God
,
for
those
mercies
received
,
Levit.
7.11
,
12
,
13.
2
There
were
Votive
Sacrifices
,
which
were
joyned
with
Prayer
for
a
blessing
upon
their
undertakings
;
or
as
others
say
,
for
the
performance
of
some
Vow
made
upon
the
obtaining
of
some
special
blessing
from
God
,
Lev.
7.16
.
3
The
Free-will-offering
was
of
meer
Devotion
,
when
a
man
was
not
tied
either
by
general
or
special
obligation
,
(
Levit.
7.16
,
)
either
of
Mercies
received
,
or
of
the
want
of
any
blessing
;
but
of
Devotion
in
general
,
by
way
of
acknowledging
Gods
goodness
to
them
in
the
general
,
and
testifying
their
desire
of
the
continuance
of
his
love
and
favour
to
them
;
For
this
pleaseth
you
,
or
,
this
yee
love
,
O
yee
Children
of
Israel
,
saith
the
Lord
.
What
the
Prophet
had
spoken
before
Ironically
,
now
he
speaks
plainly
without
a
Figure
,
and
shews
that
he
did
not
exhort
them
to
doe
such
things
,
but
shews
what
things
they
delighted
to
doe
,
and
therefore
hee
bids
them
goe
on
,
and
take
what
they
get
;
you
love
to
have
it
so
,
but
you
consider
not
what
will
be
the
end
thereof
,
Ier.
5.
ult.
q.
d.
This
kind
of
sacrifice
may
please
you
,
who
have
made
your
own
wills
your
rule
,
delighting
your selves
in
outward
shewes
and
Ceremonies
;
but
it
is
aispleasing
unto
me
,
though
you
love
to
have
it
so
,
yet
I
hate
your
doings
,
and
require
no
such
things
at
your
hands
.
My
Sacrifices
I
expect
at
Jerusalem
,
yet
you
think
any
prophane
place
will
serve
turn
,
you
should
have
consulted
my
Law
,
and
my
Messengers
,
and
observed
what
pleased
me
;
but
you
have
despised
my
Law
,
and
despited
my
Messengers
,
and
followed
your
own
inventions
to
your
own
confusion
;
go
on
therefore
in
these
your
rebellious
practices
,
and
perish
.
OBSERVATIONS
.
1
Hipocrites
are
very
strict
in
observing
outward
Ceremonies
and
Circumstances
,
but
very
negligent
in
fundamentals
and
substantials
.
They
strain
at
a
Gnat
,
yet
swallow
a
Camel
;
they
have
a
form
of
godliness
,
but
they
have
not
the
power
of
it
;
they
may
have
their
morning
and
evening
Sacrifices
,
they
may
pay
Tithes
,
bring
Euchari●tical
and
Free-will-offerings
,
and
goe
as
farre
in
outward
performances
as
(
if
not
further
then
)
the
people
of
God
,
Vide
Dyke
on
the
Heart
,
p.
29
&
p.
110.
and
yet
for
want
of
sincerity
bee
nothing
.
Ignorance
and
impudence
,
gain
,
and
applause
of
men
,
will
carry
men
a
great
way
.
Most
mens
religion
now
adaies
lies
in
censuring
of
others
,
in
holding
some
seemingly
strict
Opinions
,
and
high-flown
Notions
beyond
the
rule
;
in
disputing
and
questioning
every
thing
,
but
beleeving
nothing
.
The
Scribes
and
Pharisees
,
what
adoe
did
they
make
about
Tything
of
Mint
,
and
Cummin
,
and
Annise
;
but
the
weighty
matters
of
the
Law
lay
unregarded
;
these
forget
that
obedience
is
better
than
sacrifice
.
Thus
our
perfect
Pharisees
the
Quakers
,
how
precise
seeme
they
in
their
words
,
even
beyond
the
rule
;
What
adoe
doe
they
make
about
Pulpits
,
Hour-glasses
,
Churches
,
Steeples
,
Bells
,
Gownes
,
Clokes
,
Laces
,
Fringes
,
Hatbands
,
making
of
Leggs
,
Curchies
,
Titles
of
Honour
,
&c.
and
yet
these
Atheistical
Libertines
,
whose
Religion
is
meer
Irreligion
,
make
no
bones
of
Blasphemy
,
Heresie
,
Lying
,
Equivocating
,
Rayling
,
Witch-craft
,
&c.
God
will
smite
such
gross
Hipocrites
.
2
Obs.
Sacrifices
of
praise
are
due
only
to
God
.
The
Lord
was
here
greatly
displeased
with
Israel
,
for
offering
their
Sacrifices
of
praise
to
their
Idols
,
which
were
due
to
him
.
As
it
was
their
Sin
that
they
spent
the
silver
and
the
gold
which
God
had
given
them
,
in
the
service
of
Baal
(
Hos.
2.8
.
)
so
to
give
the
calves
of
their
lips
(
as
Praises
are
called
,
Hos.
14.2
.
)
as
well
as
the
calves
of
their
stalls
to
Idols
,
must
needs
be
a
God-provoking
sin
.
As
all
our
Blessings
come
from
him
,
so
it
is
great
reason
that
all
our
Praises
should
bee
given
to
him
.
This
hath
ever
been
the
practice
of
the
Saints
,
Psal.
56.12
.
&
93.30.33
.
&
107.22
.
Ionah
2.9
.
and
is
oft
commanded
,
Psal.
50.14
,
15.
Ephes.
5.20
.
3
Obs.
God
delighteth
in
Free-will
offerings
.
The
Prayers
and
Praises
that
we
offer
unto
God
must
be
voluntary
,
ingenuous
,
free
,
Exod.
25.2
.
1
Chron.
28.9
.
Esa.
1.19
.
2
Cor.
8.12
.
Christ
saved
us
willingly
(
Psal.
40.6
,
7.
)
and
therefore
we
should
serve
him
willingly
;
yea
the
Angels
which
are
more
noble
Creatures
than
we
,
yet
serve
God
willingly
,
Psal.
103.20
.
we
must
resemble
them
,
yea
the
unreasonable
creatures
delight
to
serve
God
,
Psal.
19.5
.
Compulsive
obedience
is
no
obedience
;
the
service
wee
perform
to
God
must
have
three
ingredients
in
it
,
it
must
bee
done
Scienter
,
Volenter
&
Constanter
.
1
Our
service
must
be
reasonable
service
,
for
blind
obedience
is
no
obedience
,
Rom.
12.1
.
2
It
must
be
performed
cheerfully
and
willingly
,
for
as
God
loves
a
cheerful
Giver
,
so
he
loves
a
cheerful
Hearer
,
a
cheerful
Prayer
,
and
a
cheerful
observer
of
his
Sabbaths
,
Isa.
58.15
.
It
was
Prophesied
,
that
in
Gospel
times
Gods
people
should
be
willingnesses
in
the
abstract
and
Plural
Number
,
3
It
must
be
[
*
](A45333-e18090-b)
*
See
more
in
Mr.
Burgess
Spi.
Refining
1
Part
,
Serm.
91.
p.
542.
See
ten
Qualifications
of
Obedience
in
Mr.
William
Shepheards
Treat
,
of
Sincerity
,
p.
198.
&c.
constant
,
we
must
not
only
doe
righteousness
at
sometimes
,
but
at
all
times
,
Psal.
106.3
.
4
Obs.
Idolatry
is
marvellous
pleasing
to
our
corrupt
natures
.
Men
love
to
have
it
so
,
Ier.
5.
ult.
Corrupt
Principles
suit
well
with
our
corrupt
hearts
.
Hence
it
is
that
men
are
said
to
be
wedded
to
their
Idols
,
V.
Weems
on
the
second
Com.
chap.
7.
p.
85.
Hos.
4.17
.
those
they
love
and
serve
,
and
seek
to
worship
,
Jer.
8.2
.
this
makes
multitudes
goe
after
the
Whore
with
her
bewitching
,
alluring
golden
Cup
,
Revel.
13.3
.
on
this
side
Hell
there
is
not
a
sorer
Judgement
,
than
thus
to
be
given
up
to
our
own
currupt
affections
.
VERSE
6.
And
I
also
have
given
you
cleanness
of
teeth
in
all
your
Cities
,
and
want
of
bread
in
all
your
places
;
yet
have
yee
not
returned
unto
me
,
saith
the
Lord
.
WHen
God
would
convert
a
People
,
he
useth
Blessings
and
Curses
,
Mercies
and
Judgements
,
one
or
both
of
which
usually
work
upon
all
ingenuous
natures
,
Levit.
26.
Deut.
28.
&
30.1
,
2.
God
had
tried
all
conclusions
upon
this
people
,
he
had
tried
to
reclaime
them
by
Mercies
,
(
Amos
2.9
,
10
,
11.
&
3.2
.
)
but
these
being
ineffectual
,
he
now
tries
what
Judgements
will
doe
;
and
therefore
sends
his
three
Arrowes
of
Famine
,
Pestilence
,
and
Sword
amongst
them
to
convert
them
(
if
it
might
be
)
and
not
to
destroy
them
,
as
appears
by
that
Emphatical
Epistrophe
annext
to
every
punishment
;
yet
have
yee
not
returned
unto
me
,
saith
the
Lord
.
Not
only
his
Mercies
,
but
his
Menaces
;
not
only
his
favours
,
but
his
frownes
and
rods
were
all
ineffectual
upon
the
hearts
of
this
impenitent
people
.
As
a
tender
father
will
use
all
means
to
reclaime
his
rebellious
Son
,
so
God
had
used
all
means
to
reclaim
this
People
from
their
Idolatry
,
and
Apostacy
,
but
all
in
vain
,
for
they
were
so
wedded
to
their
lusts
,
that
they
had
rather
lose
their
Land
and
Lives
than
part
with
them
;
so
that
this
is
the
third
Sin
which
the
Lord
by
his
Prophet
chargeth
them
withall
,
viz.
Obstinacy
and
incorrigibleness
;
no
cords
of
love
could
draw
them
,
nor
judgements
drive
them
.
The
Lord
had
wasted
all
his
rods
on
them
in
vain
,
five
or
six
he
mentions
here
,
viz.
-
1
Famine
.
-
2
Drought
.
-
3
Blasting
.
-
4
Mildew
.
-
5
Plague
.
-
6
Sword
.
But
they
were
so
farre
from
returning
,
that
they
grew
worse
and
worse
,
and
therefore
the
Lord
resolves
to
make
a
final
end
with
them
.
In
this
Verse
we
have
,
-
1
A
Judgement
executed
,
and
that
is
Famine
,
which
is
Paraphrastically
set
forth
by
cleanness
of
teeth
,
E●st
Periphrasis
famis
&
inopiae
.
The
Vulgar
following
the
Septuagint
render
it
Stuporem
dentium
,
but
corruptly
,
for
the
word
is
Nikion
,
&
significat
munditiem
&
vacuitatem
dentium
,
c●m
dentes
vacui
sint
à
cibo
.
and
is
exegetically
explained
in
the
next
Clause
,
by
want
of
Bread
,
and
provision
,
I
have
given
you
cleanness
of
teeth
,
what
is
that
?
why
want
of
bread
in
all
places
;
when
men
have
nothing
to
eat
,
their
teeth
are
clean
,
nothing
adheres
to
them
to
foul
them
.
In
the
precedent
Verse
the
Lord
tells
us
what
pleased
Israel
,
viz.
Sin
,
and
now
hee
tells
us
what
pleased
him
,
viz.
to
punish
them
for
their
sin
;
as
they
had
abused
their
food
like
fat
Beasts
,
to
luxury
and
riot
,
so
now
they
should
fast
for
it
;
and
I
also
have
given
you
,
or
therefore
have
I
given
you
cleanness
of
teeth
;
it
is
a
suitable
Judgement
that
unclean
hearts
and
lives
should
be
punisht
with
,
cleanness
of
teeth
.
This
Judgement
was
in
part
fulfilled
in
Elijahs
and
Elishaes
dayes
,
when
in
Ahabs
reign
there
was
a
three
years
famine
,
1
King
.
17.
&
18.
&
2
King
.
6.25
.
&
8.1
.
and
in
the
dayes
of
King
Ioram
,
for
the
Idolatry
that
then
reinged
,
2
King
.
4.38
.
yet
some
conceive
that
the
Prophet
here
speaks
of
some
latter
famine
which
was
then
fresh
in
their
memories
.
-
2
Here
is
the
Extent
,
or
Universality
of
this
Judgement
,
the
famine
was
not
in
one
or
two
,
but
in
all
their
Cities
,
and
in
all
places
.
-
3
Here
is
the
effect
which
this
Judgement
had
upon
them
,
viz.
It
was
ineffectual
;
yet
have
yee
not
returned
to
me
,
saith
Lord
.
Their
hearts
were
so
hardned
,
and
they
so
indurate
in
sin
,
that
they
were
become
incorrigible
,
and
incurable
;
they
were
Judgement-proof
,
no
chastning
could
work
upon
them
.
Yet
have
yee
not
,
&c.
This
yet
shewes
that
there
was
great
reason
why
God
should
expect
their
return
,
and
that
hee
had
done
that
which
in
all
probability
might
have
caused
them
to
return
,
when
he
sent
these
Judgements
on
them
;
therefore
God
inculcates
,
and
oft
repeats
this
sentence
,
Yet
have
yee
not
returned
unto
me
,
saith
the
Lord
;
as
being
greatly
troubled
that
his
corrections
had
no
better
operations
on
them
;
when
even
Phrygians
and
Barbarians
are
bettered
by
blows
,
yea
the
dull
Asse
is
quickned
by
the
Rod
,
and
the
heavie
Oxe
by
the
Goad
.
OBSERVATIONS
.
1
Famine
is
one
Iudgement
which
God
sends
upon
impenitent
Sinners
,
VVhen
God
is
greatly
incensed
against
a
People
,
then
he
sends
the
Famine
,
which
he
calls
one
of
his
four
sore
Judgements
,
Ezek.
14.21
.
it
is
an
Arrow
which
he
shoots
against
a
People
of
his
wrath
,
Ezek.
5.16
.
The
Lord
can
no
sooner
call
for
a
Famine
,
but
like
a
faithful
Servant
it
presently
obeys
,
2
King
.
8.1
.
hee
called
for
a
Famine
,
and
it
came
upon
the
Land
seven
years
,
Psal.
105.16
.
when
it
comes
in
extremity
it
is
very
sad
;
hence
it
is
called
the
terrible
Famine
,
Lam.
5.10
.
This
will
appear
in
seven
particulars
.
-
1
It
makes
men
unnatural
,
and
cruel
,
even
to
their
neerest
Relations
,
as
Wife
and
Children
.
Nature
bindes
a
man
to
tender
and
pitty
these
,
yet
in
time
of
Famine
,
we
read
of
Mothers
eating
their
own
Children
,
2
King
.
6.28
,
29.
Ier.
14.9
.
Lam.
4.10
.
this
Curse
the
Lord
threatens
against
disobedient
ones
,
Deut.
28.53.56.57
.
-
2
It
is
a
lingring
,
languishing
death
,
other
Judgements
cut
men
off
suddenly
,
but
this
consumes
a
man
as
it
were
peece-meal
,
Lam.
4.9
.
They
that
are
slain
with
the
Sword
are
better
than
they
that
are
slain
with
hunger
;
Why
so
?
for
these
pine
away
for
lack
of
sustenance
.
-
3
It
makes
men
faint
and
feeble
,
and
so
unfits
men
for
the
Service
of
God
in
their
calling
,
Gen.
47.13
.
they
faint
by
reason
of
the
famine
.
Hence
Bread
is
called
the
staffe
,
stay
,
and
strength
of
our
natures
(
Levit.
26.26
.
Psal.
105.16
.
Isa.
3.1
.
Ezek.
4.16
.
)
take
a
Staffe
from
a
weak
man
and
he
falls
to
the
ground
.
-
4
It
makes
men
howl
and
lament
(
Hos.
7.14
.
Ioel
2.11
)
yea
rage
and
be
mad
,
Isa.
8.21
.
-
5
Hunger
burns
like
a
fire
,
which
is
a
most
terrible
element
,
it
wasts
the
radical
moysture
,
Deut.
32.24
.
Ieremy
describing
the
Famine
in
Ierusalem
,
tells
us
,
that
their
face
was
black
like
a
Coal
,
and
their
skin
was
black
like
an
Oven
,
because
of
the
terrible
Famine
(
Lam.
4.8
.
&
5.10
.
)
when
the
Calor
nativus
hath
nothing
to
feed
upon
,
it
consumes
the
Humidum
radicale
,
and
so
the
man
dyes
.
-
6
It
brings
Poverty
with
it
,
now
extream
Poverty
is
a
sore
Judgement
,
and
puts
men
upon
desperate
attempts
,
as
robbing
,
killing
,
&c.
Prov.
6.30
.
&
30.8
,
9.
it
makes
rich
men
poor
,
and
forceth
them
to
sell
their
Land
,
Catrel
Goods
,
Cloath
,
&c.
Skin
for
skin
,
and
all
that
a
man
hath
will
he
give
for
his
life
.
The
Aegyptians
sold
all
that
they
had
to
Ioseph
for
bread
,
and
when
all
was
gone
they
sold
themselves
,
Gen.
47.18
.
-
7
It
is
usually
attended
with
other
Judgements
,
as
Sword
and
Plague
,
such
great
Judgements
seldome
goe
alone
,
Ier.
14.15
,
16.
&
24.10
.
Ezek.
7.15
.
&
14.21
.
Let
us
then
fly
from
sin
,
which
turns
that
God
;
who
is
mercy
and
pitty
it self
,
into
fire
and
fury
,
and
provokes
him
to
send
such
terrible
Judgements
on
his
people
.
Especially
take
heed
of
four
sins
.
-
1
Intemperance
,
Drunkenness
and
Gluttony
bring
the
famine
on
a
Land
,
Abuse
of
plenty
loseth
plenty
,
when
men
rise
early
to
follow
strong
drink
,
then
their
honourable
men
are
famished
,
Isa.
5.11
,
12
,
13.
Ioel
1.
-
2
Covenant-breaking
;
when
there
was
a
three
years
Famine
in
the
dayes
of
David
,
hee
inquired
of
the
Lord
what
was
the
ground
of
it
;
the
answer
was
,
that
it
was
for
Saul
,
and
for
his
bloudy
house
,
because
he
slew
the
Gibeonites
,
contrary
to
Covenant
confirmed
by
an
oath
,
Iosh.
9.7.15.18
.
2
Sam.
21.1
.
Ier.
34.17
,
18.
-
3
When
men
spend
the
strength
which
they
receive
from
the
Creature
,
in
the
service
of
the
Devil
,
consuming
them
upon
their
lusts
,
or
in
sacrificing
to
Idols
,
as
the
Israelites
did
here
,
they
served
Baal
with
the
Corn
and
Wine
which
God
had
given
them
,
therefore
God
took
it
from
them
.
-
4
Contempt
of
the
Word
,
the
wayes
and
Worship
of
God
.
God
oft
punisheth
our
abuse
of
Spiritual
food
with
the
want
of
Corporal
,
Mellif
.
Theolog
,
Binchius
,
Loc.
12.
P.
2.
p.
14●
&
D.
Gouge
his
Arrows
,
p.
2.
p
139
,
&c.
Topsel
on
Ioel
,
p.
119.
&
213.
Clerks
Mirrour
,
chap.
51.
They
that
hate
his
Messengers
shall
dye
by
the
Famine
,
Ier.
11.21
,
22.
so
when
men
preferre
their
own
interests
before
Gods
,
and
can
dwell
themselves
in
seiled
houses
,
but
the
House
of
the
Lord
must
lye
wast
,
this
brings
a
Curse
upon
their
Crops
and
Labours
,
Hag.
1.6.9.10
.
&
2.17.18
,
19.
2
Since
it
is
the
Lord
that
sends
cleanness
and
want
of
bread
amongst
us
,
let
us
be
patient
under
it
,
let
us
be
dumbe
and
silent
because
the
Lord
hath
done
it
.
There
is
no
evil
in
the
City
of
this
kind
especially
,
but
the
Lord
is
the
Author
and
orderer
of
it
,
it
comes
not
by
Accident
,
but
by
Divine
appointment
,
it
is
the
Lord
that
sends
Famines
to
Cities
and
Kingdoms
;
and
the
rather
we
should
bee
patient
,
when
we
consider
that
our
Famines
are
nothing
to
what
our
sins
deserve
.
2
Nothing
comparatively
,
when
we
consider
the
seven
years
Famine
in
Aegypt
,
when
for
five
years
together
there
was
neither
Earing
nor
Harvest
,
Gen.
41.40
.
&
45.6
.
In
the
three
years
Siege
of
Samaria
,
the
people
within
did
eat
their
own
Children
,
and
fed
upon
Dung
,
(
2
King
.
6.25.28.29
.
)
an
Asses
head
was
sold
for
eighty
peeces
of
Silver
,
which
is
ten
pound
in
our
coyn
,
and
the
fourth
part
of
a
Kab
of
Doves
dung
for
five
peeces
of
Silver
,
now
a
Kab
contained
four
pound
and
five
ounces
,
and
the
fourth
part
was
thirteen
ounces
,
and
for
this
they
gave
ten
shillings
and
upward
.
But
no
famine
was
like
Ierusalems
famine
,
Goe
to
Shiloe
,
so
say
I
,
Go
to
Germany
,
and
to
Rochel
,
and
consider
what
God
hath
done
to
them
for
their
Sins
,
there
you
shall
see
Doggs
,
Cats
,
and
Rats
sold
in
the
Markets
,
and
men
and
women
fighting
for
them
.
There
you
shall
see
Women
eating
their
own
Children
,
the
living
feeding
upon
the
dead
,
and
digging
up
dead
Corps
out
of
their
Graves
that
they
might
feed
upon
them
.
Beggers
coming
to
doors
have
been
killed
and
eaten
,
yea
the
skins
of
Horses
,
Sheep
,
and
Oxen
,
have
been
their
food
;
let
us
take
heed
lest
Germanies
Heresies
,
Blasphemies
,
Apostacies
,
Drunkenness
,
&c.
be
found
in
England
,
lest
Germanies
Plagues
come
hither
also
.
O
let
us
be
an
obedient
people
,
let
us
not
fight
against
God
with
his
own
blessings
,
nor
abuse
his
plenty
to
his
dishonour
,
but
serve
him
with
gladness
of
heart
in
the
abundance
of
all
things
,
for
it
is
Piety
that
breeds
plenty
,
Psa.
81.12
,
13.
Isa.
1.19
.
if
there
bee
but
a
sincere
will
and
desire
to
obey
,
we
shall
eate
the
good
of
the
Land
,
and
in
time
of
famine
wee
shall
be
fed
,
Psal.
33.19
.
&
34.10
.
&
37.19
.
Iob
5.20
.
Prov.
10.3
.
Isa.
33.15
,
16.
by
faith
,
and
then
in
an
holy
security
at
destruction
and
famine
you
may
laugh
,
Iob
5.22
.
Faith
answereth
all
distrustful
cares
and
feares
,
as
Abraham
did
in
another
case
,
God
will
provide
.
Obj.
But
thou
mayest
dye
by
the
Famine
?
A
True
saith
faith
,
and
that
is
best
of
all
for
me
,
for
that
will
free
me
from
sin
,
and
from
all
the
miseries
that
attend
it
.
He
cannot
dye
ill
that
lives
well
,
let
him
dye
by
Famine
,
Sword
,
Pestilence
,
or
whatever
Disease
,
yet
if
he
dye
in
the
Lord
,
in
his
fear
and
favour
,
he
is
blessed
,
Revel.
14.13
.
Though
the
Fig-tree
should
not
blossom
,
yet
a
beleever
can
rejoyce
in
the
Lord
in
the
want
of
all
(
Hab.
3.17
.
)
hee
knowes
that
the
Lord
can
bless
a
little
,
and
make
the
Widdows
meal
to
increase
by
spending
,
1
King
.
17.17
.
he
knows
that
God
can
put
vertue
and
nourishment
into
the
Creature
,
and
make
us
walke
in
the
strength
of
one
meal
for
many
dayes
together
;
as
he
did
Elijah
,
who
went
forty
dayes
together
in
the
strength
of
one
dinner
;
or
if
he
take
away
our
meat
(
as
the
Martyr
said
)
he
will
take
away
our
appetite
also
;
Man
lives
not
by
bread
only
,
but
by
every
word
of
God
,
Mat.
4.4
.
2
Obs.
God
payes
Sinners
many
times
in
their
own
coyn
.
As
men
deal
with
others
,
so
God
deals
with
them
.
These
Idolatrous
Israelites
kept
Gods
faithful
Ministers
hungry
,
and
spent
all
on
Idols
,
and
false
Prophets
,
and
now
God
keeps
them
hungry
;
they
like
fat
Beasts
were
luxurious
,
and
abused
their
food
,
and
now
they
shall
be
kept
short
,
and
want
food
;
they
abused
their
Wine
;
and
now
they
shall
want
Water
;
and
though
Great
men
many
times
escape
in
times
of
famine
,
yet
God
can
smite
them
with
such
Diseases
,
that
they
shall
neither
eate
nor
drink
,
In
quo
quis
pescat
,
in
eo
punitur
.
Absolon
that
was
proud
of
his
hair
,
at
last
it
became
an
Halter
that
helpt
to
hang
him
;
David
that
abused
anothers
bed
,
hath
his
own
bed
defiled
by
Absolon
,
who
lay
with
his
Concubines
;
when
he
proudly
numbred
the
people
,
hee
lost
them
by
the
Pestilence
;
so
Hezekiah
that
was
lifted
up
with
his
Treasures
,
lost
them
,
Isa.
39.5
.
Such
is
our
corruption
that
we
seldome
know
the
worth
of
Mercies
till
we
want
them
,
Carendo
potius
quam
fruendo
,
when
wee
want
food
,
health
,
wealth
,
peace
,
and
the
Gospel
of
Peace
,
then
wee
begin
to
know
the
price
of
these
mercies
.
3
Obs.
The
principal
end
that
God
aimes
at
in
our
corrections
,
is
our
conversion
.
He
corrects
us
for
our
profit
,
that
wee
might
be
partakers
of
his
Holiness
,
Lord
doe
thou
beat
,
and
I
will
bend
.
As
the
Apostle
saies
of
Patience
(
Iam.
1.4
.
)
Let
patience
have
its
perfect
work
;
that
is
,
let
it
be
sincere
,
and
endure
to
the
end
;
so
say
I
of
Repentance
,
let
it
not
be
a
half
turn
,
or
make
you
howl
as
the
Famine
did
those
Israelites
(
Hos.
7.14
.
)
but
let
his
rods
bring
us
home
fully
to
himself
,
that
we
may
return
to
him
with
all
our
hearts
,
and
then
we
shall
be
happy
.
4
Obs.
Such
as
turn
truly
,
must
turn
to
God
.
This
is
implied
here
in
that
the
Lord
complains
,
Yet
have
yee
not
returned
unto
mee
,
saith
the
Lord
.
Many
turn
from
sin
to
sin
,
they
turn
from
Drunkenness
to
Covetousness
,
from
Idolatry
to
Libertinism
,
&c.
This
is
a
changing
of
one
sin
for
another
,
but
true
conversion
is
a
turning
from
all
sin
to
God
,
it
is
a
turning
from
sin
which
is
the
greatest
evil
,
unto
God
who
is
the
chiefest
good
,
Deut.
4.30
.
Ier.
3.1
.
22.
Lam.
3.40
.
Hos.
14.1
.
Ioel
2.12
.
5
Obs.
Hardned
Sinners
are
incorrigible
and
incurable
.
When
men
have
got
a
custom
of
sinning
and
have
long
rejected
the
Word
of
God
,
then
it
is
not
all
that
Mount
Sinai
,
or
Mount
Sion
can
afford
,
not
all
the
dreadful
Curses
of
the
one
,
nor
all
the
gracious
Promises
of
the
other
,
that
can
work
upon
them
;
as
wee
see
in
Cain
,
Pharaoh
,
Saul
,
and
others
;
Let
the
Lord
spend
all
his
Arrows
upon
them
,
yet
they
return
not
unto
him
that
smites
them
,
yet
we
have
not
returned
to
him
.
1
The
Lord
hath
punisht
our
neighbour
Nations
to
make
us
fear
,
we
have
seen
what
he
hath
done
to
Germany
,
Ireland
,
Savoy
,
&c.
he
expected
that
their
desolation
should
have
been
our
Instruction
(
Zeph.
3.6
,
7.
)
but
yet
we
have
not
returned
to
the
Lord
.
2
He
hath
sent
amongst
us
many
Elijah●
and
Elisha's
,
to
wooe
us
,
and
to
warn
us
,
and
yet
we
have
not
returned
to
the
Lord
.
3
He
hath
drawn
us
with
the
cords
of
love
,
and
given
us
Mercy
upon
Mercy
,
Deliverance
upon
Deliverance
,
Victory
upon
Victory
,
and
yet
yee
have
not
returned
to
me
saith
the
Lord
.
4
VVe
have
had
Sword
,
Plague
,
and
Famine
amongst
us
,
and
yet
yee
have
not
returned
unto
me
saith
the
Lord
.
5
And
now
the
Lord
seems
to
threaten
greater
Judgements
,
and
to
deal
more
severely
with
us
for
our
obstinacy
,
and
impenitency
,
and
yet
we
are
as
stupid
and
stubborn
as
ever
,
and
never
once
think
of
returning
to
him
that
smites
us
.
O
that
the
Lord
would
awaken
every
soul
of
us
out
of
this
deep
and
deadly
sleep
!
oh
that
every
one
would
now
goe
into
his
Closet
,
and
there
seriously
ask
his
soul
,
What
have
I
done
?
Against
what
light
and
love
,
against
what
wooings
and
warnings
,
against
what
Mercies
and
Judgements
have
I
rebelled
!
None
so
beloved
of
his
God
as
I
,
and
none
that
hath
so
abused
his
love
as
I
have
done
.
Oh
that
we
could
now
take
shame
to
our selves
for
our
stubborn
standing
out
so
long
against
so
good
and
gracious
a
God!
oh
that
we
could
judge
our selves
for
our
rebellion
,
and
loathe
our selves
for
our
great
provocations
,
then
would
the
Lord
repent
of
the
evil
he
intended
against
us
,
and
we
might
hope
to
see
better
days
than
yet
we
have
seen
.
6
Obs.
Hipocritical
turning
is
no
turning
in
Gods
esteem
.
This
People
did
sometimes
howl
in
their
misery
,
and
fast
and
pray
(
Hos.
7.14
.
)
but
it
was
but
counterfeit
,
and
therefore
the
Lord
chargeth
them
still
with
this
,
Yet
have
yee
not
returned
to
me
,
saith
the
Lord
.
False
things
in
Scripture
are
counted
as
no
things
.
A
wicked
man
is
accounted
as
no
man
,
Ier.
5.1
.
the
streets
of
Ierusalem
were
full
of
men
,
but
because
they
were
not
good
men
,
God
calls
them
no
men
.
Thus
the
wicked
are
said
to
have
no
heart
,
i.
e.
no
good
heart
,
and
so
as
good
have
none
at
all
,
Hos.
7.11
.
VERSE
7.8
.
And
I
also
have
with-holden
the
rain
from
you
,
when
there
were
yet
three
months
to
the
Harvest
;
and
I
caused
it
to
raine
upon
one
City
,
and
caused
it
not
to
raine
upon
another
City
;
one
peece
was
rained
upon
,
and
the
peece
whereupon
it
rained
not
,
withered
.
So
two
or
three
Cities
wandred
unto
one
City
to
drink
water
,
but
they
were
not
satisfied
,
yet
have
yee
not
returned
unto
me
,
saith
the
Lord
.
THe
Prophet
descends
to
the
enumeration
of
new
Judgements
,
two
of
which
were
the
Causes
of
the
Famine
.
The
first
was
Drought
,
and
want
of
Rain
,
vers.
7
,
8.
The
second
was
Blasting
,
Mil-dew
,
and
the
Palmer-worm
,
vers.
9.
This
People
were
like
Clouds
without
water
,
and
yeelded
no
obedience
to
God
,
but
followed
Idols
;
and
now
his
clouds
have
no
water
for
them
.
When
God
is
against
us
all
are
against
us
;
so
that
here
we
have
a
second
Scourge
,
where-with
the
Lord
chastised
this
people
that
he
might
bring
them
home
to
himself
,
viz.
Drought
and
Barrenness
;
he
had
before
punisht
them
with
Famine
,
and
want
of
Bread
,
now
he
punisheth
them
with
Thirst
,
and
want
of
Water
.
Thus
the
Lord
tried
all
conclusions
to
better
them
,
but
in
vain
,
as
will
appear
by
the
sequel
.
In
this
Verse
we
have
1.
The
efficient
cause
of
this
Judgement
,
viz.
the
Lord
,
I
have
with-holden
the
rain
from
you
,
viz.
the
latter
rain
,
which
that
hot
Country
had
most
need
of
,
I
have
forbidden
it
to
fall
upon
you
,
saith
God
.
2
Here
is
the
continuance
of
the
Judgement
,
it
was
not
for
a
week
or
two
,
but
for
three
months
,
even
till
the
fruits
of
the
earth
withered
and
were
destroyed
,
and
this
the
Lord
did
,
the
more
deeply
to
affect
them
with
their
sins
.
One
months
want
of
rain
,
in
that
hot
Country
especially
,
should
have
startled
them
,
two
months
should
have
astonisht
them
,
but
three
months
should
have
fully
awakened
them
,
yet
such
was
their
gross
senslesness
and
stupidity
,
that
they
laid
it
not
to
heart
.
And
therefore
the
Lord
the
better
to
set
forth
his
patience
,
and
this
peoples
impenitency
,
sets
forth
his
dealings
particularly
with
them
,
and
tells
us
how
he
brought
the
Famine
,
the
Drought
,
the
Palmer-worm
,
and
the
Pestilence
,
&c.
upon
them
.
He
came
not
suddenly
upon
them
,
but
gave
them
space
to
repent
,
and
time
to
consider
their
wayes
,
and
the
tokens
of
his
displeasure
against
them
.
But
such
was
their
obstinacy
and
malice
,
that
nothing
could
work
upon
them
,
their
Disease
was
too
strong
for
the
Physick
,
and
their
Maladies
for
Gods
remedies
,
his
labour
was
lost
upon
them
.
3
Here
is
the
juncture
of
time
when
this
rain
was
with-held
from
them
,
viz.
three
months
before
Harvest
,
which
was
about
March
,
for
about
the
latter
end
of
May
in
that
hot
Country
was
their
Harvest
;
this
was
called
the
latter
rain
,
and
was
very
needful
to
fit
,
fill
,
and
ripen
the
Corn
for
Harvest
.
For
the
better
understanding
of
this
,
we
must
know
that
the
Land
of
Canaan
was
not
like
the
Land
of
Aegypt
,
for
in
Aegypt
they
seldome
or
never
had
any
rain
(
Zech.
14.18
.
)
for
the
River
Nilus
did
once
a
year
over-flow
the
greatest
part
of
their
Country
,
and
so
did
mellow
and
soften
the
earth
for
all
the
year
after
.
But
Canaan
was
a
mountanous
place
,
and
could
not
be
so
watered
,
and
therefore
the
Lord
took
more
special
care
of
it
,
and
watered
it
with
rain
from
Heaven
,
(
Deut.
11.10
,
11.
)
In
this
Land
there
were
two
more
especial
seasons
for
rain
,
viz.
the
former
rain
about
September
,
when
the
Seed
was
sown
,
that
it
might
take
the
better
rooting
;
and
the
latter
rain
in
the
Spring
time
,
when
the
Corn
was
grown
up
and
earing
,
to
fit
it
for
the
Harvest
;
and
this
was
called
the
latter
rain
,
which
is
said
to
fall
in
the
first
month
,
that
is
,
in
March
,
which
with
them
was
the
beginning
of
the
year
,
Ioel
2.23
.
Hence
are
those
frequent
expressions
in
Scripture
of
the
former
and
the
latter
rain
,
Deut.
11.14
.
Ier.
5.24
.
Hos.
6.3
.
Zech.
10.2
.
Iam.
5.7
.
for
in
Harvest
it
seldome
or
never
rained
in
those
hot
Countries
,
and
therefore
when
Samuel
by
Prayer
had
obtained
rain
in
Harvest
,
they
looked
upon
it
as
a
prodigious
thing
,
1
Sam.
12.16
,
17
,
18
,
19.
now
the
want
of
either
of
these
rains
was
sad
,
but
specially
the
latter
,
when
a
man
shall
see
his
Corn
sown
,
grown
up
,
and
then
when
he
expects
a
Harvest
after
all
his
pains
,
for
want
of
rain
to
have
it
wither
and
dye
before
his
eyes
,
this
must
needs
be
grievous
to
him
.
4
Here
is
the
accurateness
of
Gods
Judgements
,
he
distinguisheth
between
City
and
City
,
Feild
and
Feild
,
I
caused
it
to
rain
upon
one
City
,
and
not
upon
another
.
As
hee
commanded
the
Sun
to
shine
on
Goshen
,
5
Here
is
the
effect
of
this
Judgement
,
it
makes
them
run
from
City
to
City
for
water
(
vers.
8.
)
but
in
vain
,
for
they
could
not
get
enough
to
satisfie
their
necessities
.
They
were
sensible
of
bodily
wants
,
but
insensible
of
Spiritual
wants
,
and
therefore
6
The
Lord
concludes
with
the
usual
Epostrophe
,
Yet
have
yee
not
returned
unto
me
,
saith
the
Lord
.
Though
they
were
thus
sadly
afflicted
,
yet
were
they
not
bettered
,
but
remained
incurable
under
all
corrections
.
OBSERVATIONS
.
1
Want
of
seasonable
rain
is
a
punishment
for
sin
.
When
God
is
angry
with
a
People
,
then
hee
with-holds
the
former
and
the
latter
rain
from
them
.
God
hath
rain
enough
in
store
,
but
it
is
our
sins
which
keeps
in
from
falling
upon
us
;
his
hand
is
not
shortned
that
it
cannot
save
,
but
it
is
our
iniquity
that
turns
away
good
things
from
us
;
these
shut
the
Heavens
,
and
make
them
hard
as
Iron
,
so
that
they
cannot
heare
the
earth
,
when
(
in
its
kind
)
it
gapes
and
cries
for
rain
,
Deut.
28.23
,
24.
Hag.
1.9
,
10.
it
is
obedience
that
brings
rain
.
Those
Cities
that
were
rained
upon
in
the
text
,
some
conceive
to
have
been
godly
Cities
which
hated
Idolatry
,
and
worshipped
the
true
God
,
though
the
text
will
not
bear
such
a
glosse
,
for
God
makes
his
Rain
,
which
is
but
a
common
Blessing
,
to
fall
in
the
Wilderness
(
Iob
38.26
,
27.
)
and
upon
the
unjust
as
well
as
upon
the
just
;
yet
it
is
most
certain
that
Piety
hath
the
promise
even
of
Temporal
blessings
,
and
such
as
are
faithful
with
God
in
Spirituals
,
shall
have
Temporals
given
in
to
the
bargain
,
Levit.
26.3
,
4.
Hos.
2.21
,
22.
Hag.
2.18
,
19.
Zech.
8.12
.
Matth.
6.33
.
beware
then
of
Disobedience
,
Apostasie
,
and
abusing
the
Creature
to
intemperance
,
or
the
service
of
Idols
,
which
provoke
the
Lord
to
strip
us
of
our
mercies
,
Ierem.
14.4
,
5
,
6.
wee
finde
the
people
mourning
for
want
of
rain
,
but
vers.
7.10
.
you
may
see
the
procuring
cause
of
that
Judgement
,
for
our
backslidings
are
many
,
and
we
have
sinned
against
thee
,
and
have
loved
to
wander
after
Idols
;
and
this
was
Israels
Sin
here
,
which
more
especially
brought
this
Judgement
on
them
.
2
Obs.
Rain
falls
by
appointment
,
and
not
by
accident
;
by
providence
,
and
not
by
chance
.
It
is
not
the
Sun
,
the
Moon
,
the
Starres
,
or
any
other
Natural
cause
,
much
less
any
Idols
that
can
procure
raine
;
but
it
is
the
Lords
Prerogative
Royal
to
give
and
order
rain
,
it
is
he
that
makes
it
rain
on
one
City
,
and
not
on
another
.
The
Clouds
are
Gods
Servants
,
hee
bids
them
goe
rain
here
and
not
there
,
and
they
exactly
obey
his
commands
(
Iob
37.11
,
12
,
13.
)
hence
they
are
called
His
Clouds
,
(
Job
.
26.8
.
)
1.
In
respect
of
Effi●iency
,
he
causeth
the
Sun
to
draw
up
moyst
Vapours
,
and
then
turns
them
into
Rain-water
,
preparing
the
Clouds
to
hold
it
.
Hence
God
is
called
the
Father
of
the
rain
,
Iob
38.28
.
&
36.27
,
&
37.6.2
.
They
are
his
Clouds
in
respect
of
Subserviency
,
they
are
no
sooner
produced
but
they
are
presently
acting
in
their
sphere
,
and
region
for
their
Lord
and
Master
,
one
while
raining
on
this
Country
,
and
anon
on
that
;
These
are
Gods
Water-pots
with
which
hee
waters
the
World
,
the
Bottles
of
Heaven
,
(
Iob
38.37
.
)
out
of
which
God
sends
rain
to
refresh
the
earth
and
make
it
fruitful
;
he
crowns
the
year
with
his
goodness
,
when
he
makes
his
Clouds
to
drop
down
fatness
on
us
,
Psal.
65.12
.
The
earth
is
as
it
were
Gods
Garden
,
the
Sea
his
Cistern
,
and
the
Clouds
his
Bottles
to
refresh
the
earth
,
and
mollifie
it
,
and
make
it
fit
for
our
service
.
This
is
a
great
mercy
,
let
not
the
commonness
of
it
take
away
the
sense
of
it
;
but
let
us
fear
to
offend
him
who
gives
us
rain
;
God
takes
it
ill
when
we
slight
his
Providence
in
this
particular
,
Ierem.
5.24
.
neither
say
they
,
let
us
fear
the
Lord
,
who
giveth
the
former
and
the
latter
rain
q.
d.
what
a
strange
thing
is
this
that
the
sweet
showers
of
rain
have
not
softned
your
hard
hearts
,
and
made
you
fear
to
offend
him
;
wee
should
fear
him
who
hath
not
only
Fire
,
but
Seas
of
water
to
pour
on
such
as
displease
him
.
Give
not
thou
Gods
glory
to
another
,
many
ascribe
rain
,
as
the
Philistims
did
their
destruction
,
to
chance
;
(
1
Sam.
6.9
.
)
so
say
many
,
this
wind
hath
brought
us
rain
,
or
this
Moon
or
this
Planet
,
or
this
Idol
god
;
the
Prophet
confutes
all
these
in
the
text
,
It
is
I
that
caused
it
to
rain
,
saith
the
Lord
.
Hence
the
rain
is
called
His
gift
,
in
judgement
,
Ezra
10.9
.
Job
37.13
.
Prov.
28.3
.
Ezek.
38.22
.
no
Men
nor
Creatures
,
no
Idol-gods
,
no
nor
the
Heavens
themselves
can
give
a
shower
of
rain
without
a
word
of
command
from
God
(
Ier.
14.22
.
)
and
therefore
the
Lord
commands
us
in
the
want
of
rain
to
ask
it
of
him
,
Zech.
10.1
.
so
did
Elijah
,
Jam.
5.18
.
and
hee
promiseth
to
hear
our
Prayers
in
this
particular
,
1
King
.
8.
35
,
36.
2
Chron.
7.13
,
14.
Away
then
with
those
vain
Prognosticators
,
that
take
upon
them
to
fore-tell
rain
,
and
snow
,
and
the
times
and
seasons
which
God
hath
concealed
from
the
sons
of
men
.
Rain
is
a
future
contingent
thing
,
and
therefore
no
man
can
positively
say
it
shall
rain
on
such
a
day
,
Nulla
dies
sine
errato
,
let
a
man
write
fair
weather
when
they
write
foul
,
and
he
may
hit
as
true
as
they
.
Especially
take
heed
of
Iudicial
Astrology
,
when
men
take
upon
them
to
Calculate
mens
Nativities
,
to
fore-tell
Warres
,
Plagues
,
Famines
,
and
changes
in
States
and
Kingdomes
,
and
all
this
by
the
Stars
;
1
Because
it
robs
God
of
his
glory
,
and
ascribes
the
foretelling
of
things
contingent
to
the
Stars
,
which
is
proper
only
unto
God
,
Isa.
41.23
.
2
It
is
injurious
to
men
,
and
keeps
them
in
perpetual
fear
and
slavery
,
telling
them
,
that
if
they
be
born
under
such
or
such
a
Planet
,
then
they
must
be
burnt
,
drowned
,
or
hanged
,
&c.
When
people
beleeve
not
Gods
Word
,
then
hee
gives
them
up
to
these
delusions
,
Isa.
66.4
.
have
nothing
therefore
to
doe
with
those
Pandors
of
the
Devil
,
and
Brokers
for
Hell
;
buy
not
their
Lying
,
Jugling
,
ambiguous
Books
,
but
burn
them
,
Acts
19.19
.
if
such
Books
as
derogate
from
great
men
must
be
burnt
,
how
much
more
such
as
draw
mens
hearts
from
trusting
in
the
living
God
?
Mellific
.
Theolog.
Loc.
5.
p.
6.
The
Astrologer
(
saith
the
learned
Binchius
)
sins
against
God
,
against
men
,
and
against
himself
:
because
this
Art
is
full
of
Pestilent
curiosity
,
of
tormenting
fear
,
Hen.
Savil
in
Oratione
coram
Regina
.
Elizab.
1592.
Inter
subtiles
fatuos
hos
numerassem
,
nisi
rudibus
essent
rudiores
.
Luther
and
deadly
slavery
.
The
learned
and
laborious
Knight
hath
long
since
condemned
this
Devillish
Art
;
take
it
in
his
own
words
,
Astrologia
eventu
fallax
,
usu
superstitiosa
,
à
Barbaris
nationibus
importata
,
bonis
temporibus
Graeciae
ignota
,
etiam
malis
Roma
pulsa
.
Ars
,
quod
in
arte
turpissimum
est
,
nullis
texta
principiis
,
nulla
subjux
demonstratione
,
nullo
constans
syllogismo
.
Against
this
cursed
Art
,
see
Arch-Bishop
Abbots
Thesis
tertia
.
Fulleri
Miscelan
l.
1.
c.
16.
p.
99.
Spanheim
.
Dub.
33.
P.
2.
p.
331.
Brochman
.
Cas.
consc
.
p.
88.
folio
.
Gataker
against
Lilly
,
Lord
Virulams
Advancement
of
Learning
,
p.
147.
Weemse
Vol.
4.
p.
21
,
&c.
Barclaies
Argenis
,
chap.
17.
Calvin
Opuscula
,
Tract
.
adversus
Astrologiam
,
p.
801.
Vicars
against
Heyden
.
Waterhouse
Defence
of
Humane
Learning
,
p.
30
,
&c.
VERSE
8.
So
two
or
three
Cities
wandred
unto
one
City
to
drink
water
,
but
they
were
not
satisfied
;
yet
have
yee
not
returned
unto
me
,
saith
the
Lord
.
RAin
in
the
Land
of
Canaan
where
Israel
dwelt
,
it
being
a
very
hot
Eastern
Country
,
was
very
necessary
,
not
only
for
the
fruites
of
the
earth
,
but
also
for
the
quenching
of
thirst
both
of
Man
and
Beast
,
especially
if
it
be
true
which
some
learned
men
affirm
,
viz.
That
there
were
but
few
Springs
here
,
and
no
considerable
rivers
but
only
Iordan
;
this
made
them
glad
to
keep
Rain-water
in
Cisterns
for
all
uses
,
being
most
afflicted
with
Thirst
and
Drought
if
it
rained
not
.
This
made
them
run
from
one
City
to
another
to
seek
water
;
for
as
hunger
,
so
thirst
breaks
thorow
all
di●ficulties
.
Those
Cities
that
had
no
water
,
did
run
to
those
Cities
that
had
either
Spring-Water
,
or
Rain-water
,
but
they
were
not
sufficed
,
saith
the
text
,
so
great
was
the
Drought
,
and
so
many
that
wanted
,
that
they
could
not
get
water
enough
to
relieve
their
necessities
,
no
not
in
those
places
where
they
had
heard
that
it
had
rained
.
This
shewes
the
great
straight
that
they
were
in
,
no
digging
nor
delving
for
Water
at
home
could
help
them
,
no
new
nor
old
Springs
could
supply
them
,
but
they
were
forced
to
leave
their
houses
,
and
to
goe
from
City
to
City
to
seek
water
,
and
yet
they
could
not
be
satisfied
;
for
the
Wells
,
or
Water
which
might
supply
one
City
,
yet
could
not
supply
so
many
.
This
one
would
think
should
have
awakened
them
,
and
brought
them
to
Repentance
,
no
doubt
but
it
did
afright
them
,
and
made
them
sad
,
but
yet
they
were
not
bettered
by
their
sadness
,
for
they
went
on
still
in
their
sins
and
superstitions
dangerously
,
and
desperately
,
without
any
returning
,
and
therefore
the
Lord
upbraids
them
once
more
with
a
yet
have
yee
not
returned
unto
me
,
saith
the
Lord
.
OBSERVATIONS
.
1
Sin
,
and
specially
the
sin
of
Idolatry
brings
a
People
into
great
straights
.
The
Earth
here
languisheth
,
the
Corn
withereth
,
and
men
run
up
and
down
for
water
to
quench
their
thirst
▪
and
yet
cannot
get
it
,
and
why
is
all
this
?
why
for
the
sin
and
Apostacy
of
this
people
,
1
King
.
8.35
.
&
17.1
.
2
Obs.
God
hath
variety
of
Iudgements
in
store
,
wherewith
to
punish
a
rebellious
people
.
If
want
of
Bread
will
not
mend
them
,
he
will
try
what
want
of
VVater
will
doe
,
and
if
neither
of
these
will
work
,
yet
he
hath
the
Pestilence
and
Sword
to
follow
.
Great
Judgements
are
like
great
men
,
they
seldom
goe
alone
,
they
have
many
attendants
.
Hence
when
the
Lord
had
threatned
many
sore
Judgements
against
his
People
,
hee
tells
them
that
if
they
will
not
be
reformed
by
these
things
,
he
will
yet
plague
them
seven
times
more
,
according
to
their
sins
,
yea
and
seven
to
that
,
V
,
Babington
on
Exod.
11.1
.
p.
221.
folio
.
and
seven
to
that
(
Levit.
26.18.21.24.28
.
)
seven
times
,
that
is
,
many
times
,
and
more
extreamly
than
formerly
;
if
one
Judgement
will
not
work
upon
Pharaoh
,
he
hath
nine
more
that
shall
,
and
if
lesser
will
not
stir
and
mend
him
,
he
hath
greater
that
shall
end
him
,
Exod.
11.
&
12.
God
hath
not
only
written
Judgements
,
but
also
many
unwritten
ones
to
send
upon
a
rebellious
people
,
Deut.
28.61
.
3
Obs.
True
repentance
is
a
very
difficult
thing
.
It
is
not
so
easily
wrought
as
many
imagine
.
This
people
here
had
Line
upon
Line
,
Sermon
upon
Sermon
,
Prophet
upon
Prophet
,
and
Plague
upon
Plague
,
and
yet
you
see
the
charge
lies
against
them
still
,
that
they
had
not
yet
returned
to
the
Lord
.
The
change
of
nature
is
no
easie
thing
,
it
is
an
act
of
Omnipotency
;
now
true
repentance
is
no
less
than
the
changing
of
the
nature
,
it
is
not
only
a
change
of
the
words
,
or
of
the
works
,
but
of
the
heart
and
inward
man
;
it
is
the
changing
of
a
Lion
into
a
Lamb
,
of
a
VVolf
into
a
Sheep
,
of
Fire
into
VVater
,
[
*
](A45333-e22580-b)
*
See
an
excellent
little
Tract
of
Mr.
Cases
,
on
Psal.
94.12
.
and
Mr.
Harsnets
Cordial
for
the
Afflicted
,
and
Trapps
Love
Tokenss
teacheth
Mortification
,
Sanctification
,
Humiliation
,
and
obedience
by
our
sufferings
,
then
happy
are
we
,
Psal.
94.12
.
VERSE
9.
I
have
smitten
you
with
Blasting
and
Mildew
,
when
your
Gardens
,
and
your
Vineyards
,
and
your
Fig-trees
,
and
your
Olive-trees
increased
;
the
Palmer-worm
devoured
them
,
yet
have
yee
not
returned
unto
mee
,
saith
the
Lord
.
WE
are
now
come
to
the
third
Scourge
which
God
used
for
the
amendment
of
this
People
,
and
that
is
the
smiting
of
their
fruit
which
grew
in
their
Fields
,
Gardens
,
and
Vine-yards
.
They
had
abused
them
to
Luxury
and
Idolatry
,
and
now
they
lose
them
.
God
had
given
them
Corne
to
supply
their
necessity
,
and
Vines
,
and
Figgs
,
and
Olives
for
delight
;
but
their
sins
deprived
them
both
of
the
one
and
the
other
.
In
the
words
we
have
,
-
1
The
Person
smiting
,
and
that
is
the
Lord
,
it
is
I
,
your
Creator
,
Preserver
,
Deliverer
,
that
hath
blest
you
so
long
,
that
now
doth
blast
you
,
It
is
I
that
have
smitten
you
.
-
2
Here
is
the
Rod
with
which
hee
smites
them
,
consisting
of
three
Lashes
.
-
1
Blasting
.
-
2
Mildew
.
-
3
The
Palmer-worm
.
Blasting
and
Mildew
,
Blasting
is
a
Curse
threatned
against
a
disobedient
People
;
(
Deut.
28.22
.
)
it
usually
comes
from
an
[
*
](A45333-e22870-b)
*
See
my
Comment
on
Hos.
13.15
.
Siddaphon
,
est
uredo
,
ariditas
&
percussio
segetum
,
quando
ventus
orientatis
ingreditur
spicas
,
ut
n●n
maturescant
.
East-wind
,
which
is
a
scorching
drying
Wind
,
withering
the
Corn
,
and
making
it
look
yellow
,
Gen.
41.6
.
Mildew
is
the
spoyling
of
the
Corn
by
excessive
moysture
,
making
it
look
[
*
](A45333-e22920-b)
*
Ierakiou
,
rubigo
,
significat
pallorem
,
Jer.
30.6
.
pase
;
so
that
it
never
comes
to
maturity
,
for
the
natural
greenness
is
gone
before
it
bee
ripe
,
and
the
colour
is
faded
.
The
Palmer-worm
is
a
noysome
,
devouring
Worm
,
3
Here
is
the
time
when
the
Lord
smote
them
,
Harbot
,
in
multiplicando
,
i.
e.
augentibus
hortis
vestris
,
vel
cum
multum
ferrent
horti
vestri●
and
that
was
in
the
very
flower
and
prime
,
when
Gardens
,
and
Vineyards
,
&c.
were
increased
,
and
loaden
with
fruit
,
when
they
were
multiplying
,
then
he
blasted
them
;
or
the
multitude
of
your
Gardens
and
Vineyards
did
the
Palmer-worm
devour
;
so
the
Margin
of
our
Bible
.
4
Here
are
the
Persons
whose
fruites
were
smitten
,
viz.
the
rebellious
Israelites
,
included
in
the
Pronoun
Possessive
,
yours
,
yours
,
yours
;
your
Gardens
,
your
Vine-yards
,
your
Fig-trees
,
your
Olive-trees
,
;
it
is
for
your
sins
,
and
your
sakes
that
these
are
smitten
.
5
Here
is
the
unsuccessfulness
of
these
rods
upon
them
,
yet
have
yee
not
returned
unto
me
,
saith
the
Lord
.
One
Judgement
should
have
wrought
upon
them
,
or
a
second
at
least
,
but
when
a
third
and
fourth
shall
come
,
and
yet
a
people
shall
not
be
wrought
upon
,
it
argues
the
height
of
obstinacy
and
malice
,
and
that
such
Persons
are
exceedingly
blinded
,
and
besotted
by
the
Devil
to
their
own
destruction
;
it
is
a
God-provoking
Sin
,
thus
still
to
sin
against
the
remedy
of
their
recovery
;
and
therefore
the
Lord
still
layes
his
finger
on
this
sore
,
and
oft
complaines
of
it
,
as
here
,
so
elsewhere
.
Isa.
9.13
.
Ier.
3.10
.
&
5.3
.
&
8.5
.
Hos.
7.10
.
Hag.
2.17
.
How
oft
doth
he
require
the
amendment
of
this
fault
,
OBSERVATIONS
.
1
God
wants
not
Hosts
and
Armies
of
Creatures
to
subdue
a
stubborn
and
rebellious
people
.
He
hath
the
Host
of
Heaven
,
and
the
Hosts
of
the
Earth
at
his
beck
,
and
if
he
but
hiss
,
or
stamp
,
or
give
the
least
intimation
to
them
,
they
are
presently
up
in
armes
against
us
,
Isa.
5.26
.
&
7.18
.
Frost
and
Snow
,
Hayl
and
Tempests
,
are
all
his
servants
,
ready
prest
to
doe
his
will
(
Exod.
9.23
.
Psal.
147.16
,
17
,
18.
Hag.
2.17
)
with
these
hee
can
destroy
our
Fruites
in
the
bud
,
or
in
the
blade
,
or
when
they
are
come
to
maturity
,
yea
when
they
are
in
the
Barn
he
can
send
Lightning
and
consume
them
.
If
hee
be
angry
with
us
,
he
can
call
for
an
Army
of
Insects
,
and
contemptible
Animals
,
and
by
these
he
can
destroy
us
.
When
Pharaoh
rebelled
against
him
,
the
Lord
sent
an
Army
of
Froggs
,
Flies
,
and
Lice
against
him
,
and
by
these
hee
vext
him
(
Exod.
8.2.16.21
.
)
the
Lord
hath
Hosts
of
Men
and
Angels
at
command
,
but
hee
chuseth
rather
to
confound
his
enemies
by
these
contemptible
Creatures
,
that
he
may
exalt
his
own
power
,
and
abase
proud
man
;
hee
hath
the
Cankerworm
,
the
Palmer-worm
,
the
Locust
,
and
the
Caterpiller
,
these
are
called
his
great
army
,
which
he
sends
against
a
disobedient
people
,
Ioel
2.11.25
.
Obj.
We
are
not
troubled
with
an
Army
of
Locusts
,
Palmer-worms
,
&c.
these
were
proper
to
those
Eastern
Countries
?
Ans.
It
is
true
,
literally
,
our
cold
Southern
Climate
is
not
subject
to
the
annoyance
of
these
;
yet
if
the
Lord
bee
angry
with
us
,
he
can
send
even
these
upon
us
,
for
South
and
East
are
alike
to
him
.
Mystically
,
and
Metaphorically
,
hee
hath
troubled
us
with
an
Army
of
Locusts
,
Caterpillars
,
Canker-worms
,
&c.
yea
in
kind
,
he
sent
a
strange
Grub
which
devoured
only
the
Barley
(
which
is
most
abused
by
Drunkenness
)
in
many
parts
of
the
Land
,
in
the
year
one
thousand
six
hundred
forty
nine
,
yea
and
he
can
and
will
(
if
England
goe
on
to
fin
after
the
rate
that
it
hath
done
of
late
years
)
bring
in
an
Army
of
Forreigners
,
fierce
and
savage
men
,
whose
Language
we
understand
not
,
who
shall
shew
no
mercy
to
the
Old
,
nor
pitty
to
the
Young
;
what
is
said
of
the
Natural
,
is
most
true
of
these
Metaphorical
Palmer-worms
,
they
are
the
last
and
the
worst
of
evils
;
they
sweep
all
away
before
them
,
and
make
clean
work
where
they
goe
,
Ioel
2.3
.
and
this
is
that
Judgement
which
the
Lord
seems
at
this
day
to
bee
preparing
for
England
,
and
yet
we
are
not
affected
with
it
.
The
Churches
enemies
are
strongly
united
,
and
have
made
a
kind
of
Universal
peace
amongst
themselves
,
Gebal
and
Ammon
,
and
Amaleck
,
the
Moabites
,
the
Ismalites
,
the
Hagarens
,
&c.
France
,
Spain
,
Italy
,
Curland
,
Holland
,
Denmark
,
&c.
are
all
confederate
and
united
;
and
the
Churches
of
Christ
who
should
joyn
to
their
Dove-like
simplicity
,
Serpentine
wisdome
,
when
in
this
juncture
of
time
they
should
be
most
strongly
united
,
they
are
most
sadly
divided
,
both
within
and
without
,
the
King
of
Denmark
,
with
the
Electors
of
Saxony
and
Brandenburg
,
joyn
with
Papists
against
the
Protestant
interest
,
and
so
doth
the
Hollander
.
What
sad
Massacres
have
been
in
Savoy
and
Poland
is
well
known
to
the
world
;
and
Plots
are
preparing
for
the
destruction
of
the
Protestants
both
in
France
and
Switzerland
;
and
England
that
was
alwaies
wont
to
preserve
the
Protestant
interest
,
and
assist
it
in
all
Nations
,
yet
is
so
sadly
divided
,
and
crumbled
into
so
many
Factions
,
and
Fractions
,
into
so
many
Divisions
,
and
Subdivisions
,
that
without
a
Miracle
of
Mercy
,
we
are
like
to
bee
made
a
prey
to
the
Common
adversary
,
who
labours
with
all
his
might
to
divide
us
,
that
so
he
may
destroy
us
.
Let
us
then
serve
the
Lord
with
one
shoulder
,
and
with
one
consent
;
let
us
not
provoke
this
great
God
,
who
hath
so
many
Armies
in
store
ready
to
execute
his
Judgements
on
us
,
Ier.
15.3
.
Hee
is
the
best
friend
,
and
the
saddest
foe
;
if
he
be
for
us
,
all
is
for
us
,
but
if
he
be
against
us
,
all
creatures
are
against
us
.
We
should
therefore
make
peace
with
this
great
Lord-General
of
all
Armies
,
and
then
they
will
all
be
at
peace
with
us
;
when
our
wayes
please
the
Lord
,
he
will
make
even
our
enemies
to
be
at
peace
with
us
,
Prov.
16.7
.
the
men
of
Tire
and
Sidon
desired
to
be
at
peace
with
Herod
,
because
their
Land
was
nourisht
by
the
Kings
Land
,
Acts
12.20
.
all
we
have
,
we
have
it
from
God
,
we
are
Tenants
at
will
to
him
,
and
therefore
should
be
careful
to
preserve
his
favour
.
Many
when
Blasting
and
Mildews
are
abroad
,
goe
not
to
God
,
but
to
a
Bush
for
ayd
;
They
will
May
their
Corn
,
and
stick
up
a
Bush
,
thinking
by
this
means
to
keep
it
from
Blasting
;
a
Heathenish
custom
,
to
be
abhorred
of
all
such
as
acknowledge
the
Providence
of
God
.
Such
Atheistical
practices
may
justly
provoke
the
Lord
to
blast
thy
Corn
indeed
.
Little
better
is
that
of
the
Popish
Processions
about
the
Fields
,
with
Flaggs
,
and
Banners
,
and
Bables
.
The
best
and
only
remedy
in
this
case
,
is
humble
penitential
Prayer
,
1
King
.
8.37
,
38
,
39.
to
such
the
Promise
runs
,
If
Blasting
,
Mildew
,
Locust
,
or
Caterpillars
be
in
the
Land
,
if
Gods
people
shall
pray
,
and
know
every
man
the
plague
of
his
own
heart
,
that
is
,
his
Sin
,
which
is
the
cause
of
all
other
Plagues
,
then
will
the
Lord
hear
in
heaven
,
and
forgive
and
heal
the
Land
,
2
Chron.
6.28
,
29
,
30.
&
2.7
.
13
,
14.
2
Obs.
Loss
of
fruit
is
a
punishment
for
sin
,
and
a
sign
of
Gods
displeasure
against
a
people
.
Fruit
,
Corn
,
Cattel
,
Trees
,
all
fare
the
worse
for
sinful
man
.
God
turns
a
fruitful
Land
into
a
Wilderness
for
the
wickedness
of
them
that
dwell
therein
,
Psal.
107.34
.
and
therefore
when
the
Lord
is
angry
with
a
People
,
we
read
how
he
brake
their
trees
with
hayl
,
and
destroyed
their
Vines
and
Fig-trees
,
Exod.
9.25
.
&
10.5
.
Deut.
28.16
,
17
,
18.39
,
40.
Psal.
78.48
.
&
105.33
.
we
should
therefore
over-look
second
causes
,
and
see
Gods
hand
afflicting
us
in
these
losses
.
Many
impute
that
to
Winds
,
Frosts
,
Blasts
,
&c.
which
are
indeed
the
finger
of
God
,
pointing
to
our
abuse
of
the
Creatures
,
which
provokes
him
to
take
them
from
us
.
VERSE
10.
I
have
sent
among
you
the
Pestilence
after
the
manner
of
Aegypt
,
your
young
men
have
I
slaine
with
the
sword
,
and
have
taken
away
your
horses
,
and
I
have
made
the
stink
of
your
Camps
to
come
up
into
your
nostrils
;
yet
have
yee
not
returned
unto
me
,
saith
the
Lord
.
IN
this
Verse
we
have
a
Fourth
and
Fifth
Rod
,
where-with
the
Lord
chastned
this
stubborn
people
,
viz.
the
Pestilence
,
and
the
Sword
.
Before
they
were
smitten
with
the
Famine
,
which
rich
men
many
times
feel
not
;
now
follows
the
Plague
and
Sword
,
as
usual
Concomitants
on
the
former
;
hence
all
these
three
are
so
oft
joyned
together
in
Scripture
.
These
meet
with
the
rich
,
as
well
as
the
poor
;
yea
the
Sword
ayms
principally
at
rich
men
;
Souldiers
doe
not
use
to
enquire
,
where
dwells
the
poor
man
,
but
where
dwells
the
Vsurer
,
the
rich
Oppressor
,
&c.
the
poor
scape
best
many
times
in
such
combustions
,
Ier.
39.20
.
Q.
The
Question
will
be
,
what
Pestilence
this
was
,
and
when
it
fell
upon
Israel
?
A.
1.
It
is
conceived
that
the
Pestilence
of
Aegypt
here
meant
,
was
not
any
one
particular
Plague
,
but
a
complication
of
Plagues
;
and
specially
the
Fifth
and
Tenth
Plague
of
Aegypt
,
which
brought
Murrain
on
the
Cattle
,
and
Mortality
on
men
.
First
,
there
was
so
great
and
so
grievous
a
destruction
of
Cattel
,
that
all
the
Horses
,
Asses
,
Camels
,
and
all
the
Cattel
of
Aegypt
dyed
(
Exod.
9.6
,
9.
)
2
All
their
first-born
dyed
,
there
was
not
a
house
in
which
there
was
not
one
dead
,
Exod.
12.29
.
Psal.
78.50
,
51.
so
it
was
amongst
this
people
,
there
was
a
sore
slaughter
both
of
men
and
horses
.
The
Prophet
seems
to
allude
to
the
dayes
of
King
.
Iehoahaz
King
of
Israel
;
In
this
Verse
wee
have
these
parts
considerable
.
1
The
Judgements
inflicted
,
which
are
two
.
-
1
The
Pestilence
.
-
2
The
Sword
.
2
Here
is
the
nature
of
this
Pestilence
,
it
is
not
an
ordinary
one
,
Deber
,
Pestis
,
●ee
this
word
fully
explained
by
Mr.
Greenhil
on
Ezek.
5.
12.
p.
455.
&
Fulleri
Miscel.
l.
1.
cap.
7.
p.
50
but
it
is
a
most
noysome
,
grievous
,
deadly
Pestilence
;
such
a
one
as
God
inflicted
upon
his
professed
enemies
,
the
Aegyptians
,
when
Man
and
Beast
suddenly
dyed
.
Ieroboam
when
he
was
in
Aegypt
learnt
the
Worship
of
the
golden
Calves
,
this
he
taught
to
Israel
,
and
having
made
them
like
the
Aegyptians
in
Idolatry
and
Sin
,
the
Lord
now
makes
them
alike
in
Judgement
,
I
have
sent
amongst
you
the
Pestilence
,
after
the
manner
of
Aegypt
.
The
words
in
the
fountain
are
,
Bedereck
,
in
via
,
exponi
potest
per
Kedereek
,
i.
e.
instar
via
,
velsecundum
viam
,
i.
e.
secundum
rationem
modum
&
morem
Aegypti
.
A
Lapide
.
Bachurim
,
electos
vestros
i.
e.
juvenes
,
ita
dicantur
à
d●clectu
,
quod
ad
bellum
&
negotia
deligi
soleant
.
Mercer
.
I
have
smitten
you
with
Pestilence
in
the
way
of
Aegypt
,
it
is
an
Hebraism
used
in
other
places
,
as
Isa.
10.24
,
26.
Ezek.
20.30
.
and
is
as
much
as
after
the
manner
of
Aegypt
,
as
our
Translation
renders
it
well
,
q.
d.
As
I
sent
sore
Plagues
upon
the
Aegyptians
,
in
like
severity
will
I
deal
with
you
,
who
have
walked
in
their
obstinacy
and
Idolatry
.
3
Here
is
the
special
Object
,
or
the
Persons
slaine
by
the
Sword
,
and
these
are
their
young
and
strong
men
,
Your
young
men
have
I
slaine
with
the
sword
.
Young
men
are
for
Warre
,
and
more
fit
for
service
than
old
men
,
by
reason
of
their
strength
,
spirit
,
boldness
,
and
activity
;
Old
men
are
for
counsel
,
and
young
men
for
action
.
Young
men
in
the
height
of
their
bloud
sin
with
more
heat
and
violence
,
and
so
their
sins
are
more
displeasing
unto
God
;
and
therefore
he
oft
cuts
them
off
in
the
height
of
their
sin
.
4
Here
are
two
Adjuncts
and
Concomitants
which
usually
attend
upon
Warre
;
the
first
is
the
loss
of
horses
,
I
have
taken
away
your
horses
,
and
carried
them
into
captivity
,
with
your
haughty
young
men
who
trusted
in
them
.
These
are
the
strength
of
the
battail
,
but
the
Riders
being
taken
,
the
Horses
must
needs
be
taken
with
them
.
2
Loathsome
stench
,
and
noysome
smells
,
I
have
made
the
stench
of
your
Camps
to
come
up
into
your
nostrils
,
partly
by
such
as
dyed
of
the
Plague
,
5
Here
is
the
old
complaint
continued
still
,
yet
have
yee
not
returned
unto
me
,
saith
the
Lord
.
Though
yee
have
been
thus
sadly
smitten
with
all
my
great
Rods
,
yet
all
my
labour
is
but
lost
upon
you
,
for
you
still
contemn
the
remedy
of
your
recovery
,
and
have
not
yet
returned
unto
me
saith
the
Lord
.
OBSERVATIONS
.
1
When
lesser
Rods
will
not
mend
a
people
,
God
usually
comes
with
greater
.
2
Obs.
Iudgements
,
especially
great
ones
,
seldome
goe
alone
,
Sword
,
Plague
,
Famine
,
often
goe
together
.
As
men
multiply
Sins
,
so
God
multiples
Plagues
;
and
as
they
have
variety
of
sins
,
so
he
hath
variety
of
punishments
,
as
I
have
shewed
before
on
Vers.
8.
Obs.
2.
3
Obs.
Parity
of
Sin
,
brings
parity
of
Iudgement
.
The
Aegyptians
were
obstinate
Idolaters
,
no
Plagues
could
work
upon
them
,
therefore
God
destroyed
them
.
And
this
was
Israels
case
,
they
were
obstinate
Idolaters
like
the
Aegyptians
,
and
now
God
follows
them
with
Plague
upon
Plague
as
hee
did
them
,
I
have
sent
upon
you
Pestilence
after
the
manner
of
Aegypt
.
They
were
incurable
and
incorrigible
like
the
Aegyptians
,
and
now
God
smites
them
with
Aegyptian
Plagues
,
according
to
that
threatning
,
Deut.
28.61
.
I
will
cause
the
diseases
of
Aegypt
to
cleave
unto
thee
.
Sin
hardens
Gods
heart
against
his
people
,
and
makes
him
deal
with
them
,
as
hee
useth
to
doe
with
his
enemies
.
It
turns
him
,
who
is
our
best
friend
,
into
the
saddest
foe
.
That
power
which
he
used
in
destroying
his
peoples
enemies
,
if
his
people
forsake
him
,
and
rebel
against
him
,
hee
will
exert
that
power
in
destroying
them
.
Thus
the
Lord
used
here
the
same
weapons
of
his
wrath
against
his
people
,
as
before
hee
used
in
destroying
the
Aegyptians
.
And
may
not
England
now
fear
,
lest
that
power
,
which
the
Lord
hath
shewed
in
the
saving
of
us
from
the
hands
of
unreasonable
men
,
should
now
bee
turned
against
us
for
our
Blasphemies
;
and
Apostacies
?
and
as
we
have
partaken
with
Germanies
sins
,
and
Polands
sins
,
and
Irelands
sins
;
so
wee
should
be
made
like
them
for
plagues
.
Wee
have
given
the
Lord
just
cause
by
our
provocations
to
turn
his
hand
against
us
,
and
to
consume
us
after
he
hath
done
us
good
.
(
Iosh.
24.20
.
)
And
as
hee
hath
made
us
the
head
,
so
now
hee
might
make
us
the
tayl
;
and
as
he
hath
made
us
the
terror
of
the
Nations
,
so
now
he
may
justly
make
them
a
terror
to
us
for
our
ungrateful
,
dis-ingenuous
walking
towards
him
.
4
Obs.
The
Pestilence
comes
more
immediately
from
God
;
It
is
his
Messenger
,
it
is
commanded
and
commissioned
by
God
,
to
goe
to
such
and
such
Families
,
Towns
,
and
Persons
,
that
so
if
any
one
ask
,
How
came
the
Pestilence
here
,
why
I
sent
it
said
God
;
it
is
a
servant
of
his
sending
,
2
Sam.
24.15
and
an
Arrow
of
his
shooting
,
Psal.
91.5
.
with
this
hee
wounds
,
kills
,
and
consumes
his
enemies
,
Ezek.
5.16
,
17.
The
Plague
is
not
Casual
,
but
Providential
,
there
is
a
Divine
hand
of
immediate
Providence
in
this
Judgement
;
as
there
is
no
evil
of
affliction
in
the
City
,
so
much
less
this
signal
evil
▪
but
it
comes
from
God
,
Amos
3.6
.
It
is
he
that
decrees
it
,
he
increaseth
it
,
and
he
removes
it
,
how
and
when
he
pleaseth
.
Hence
it
is
called
his
Sword
,
1
Chron.
21.
ult.
it
is
not
the
sword
of
a
weak
man
,
but
of
an
Almighty
God
,
which
none
can
resist
or
fly
from
;
it
is
his
Hand
out
of
which
none
can
deliver
us
,
2
Sam.
24.14
.
Moses
tells
Pharaoh
,
that
if
he
refuse
to
let
Israel
goe
,
behold
the
hand
of
the
Lord
,
i.
e.
the
Plague
shall
light
on
thy
Cattel
,
Exod.
9.3
.
this
hand
of
his
will
finde
out
all
his
enemies
,
Psal.
21.8
.
this
is
a
sign
of
Gods
great
Wrath.
God
brings
not
out
this
great
Rod
,
till
men
have
greatly
provoked
him
by
their
great
sins
,
Numb.
11.33
.
&
16.46
,
47.
Levit.
26.25
.
Deut.
32.22
,
23.
As
1.
Idolatry
.
This
is
a
God-provoking
,
and
a
Land-destroying
Sin
,
and
brings
the
Plague
upon
a
Land
,
Psal.
106.29
.
Ezek.
5.11
,
12.
Rev.
16.2
,
11.
2
Contempt
of
Gods
Word
and
wayes
,
Deut.
28.21
.
Ier.
29.18
,
19.
3
Fornication
and
uncleanness
.
For
this
Sin
God
cut
off
twenty
four
thousand
of
the
Israelites
with
the
Pestilence
,
Numb.
25.9
.
men
will
not
judge
and
punish
such
,
but
God
will
,
Heb.
13.4
.
4
Murmuring
and
unbelief
;
when
men
repine
at
Gods
dispensations
,
and
will
teach
him
how
to
rule
the
World
;
this
brings
the
Plague
,
Numb.
14.2.3.11.12.36
,
37.
&
16.46
.
5
Persecuting
Gods
Ministers
and
people
.
Pharaoh
,
that
persecuted
Israel
,
had
variety
of
Plagues
laid
on
him
.
God
shoots
this
Arrow
especially
at
such
,
Psal.
7.13
.
Ier.
29.18
.
&
38.2
.
The
Heathen
Emperours
which
persecuted
the
Christians
,
were
punisht
with
great
Plagues
.
6
Prophanation
of
holy
things
.
This
brought
the
Pestilence
(
as
it
is
conceived
)
upon
the
Corinthians
,
1
Cor.
11.30
.
he
will
be
sanctified
of
all
that
draw
nigh
unto
him
;
in
mercy
▪
if
they
come
preparedly
:
in
judgement
,
if
they
come
irreverently
.
Wee
should
therefore
be
careful
by
unfeigned
Repentance
and
Humiliation
to
remove
Sin
which
is
the
cause
,
and
then
the
Plague
which
is
but
the
effect
will
soon
cease
;
but
without
this
,
all
Physick
,
flying
,
washings
,
burning
,
&c.
are
but
vain
.
Till
God
bee
appeased
,
the
Plague
will
never
bee
appeased
;
till
we
humble
our selves
before
him
,
he
will
not
heal
us
,
2
Chron.
7.13
,
14.
till
by
faith
we
fly
unto
him
,
he
will
not
hide
us
from
the
Pestilence
,
Psal.
91.1
.
to
8.
1
This
speaks
Terror
to
the
wicked
and
impenitent
;
they
have
not
to
doe
with
men
in
this
Judgement
,
but
with
God
,
who
is
a
consuming
fire
,
and
from
whom
there
is
no
flying
,
Amos
9.1
.
to
5.
when
men
oppose
men
,
they
may
make
some
resistance
;
but
when
Omnipotency
comes
against
Impotency
,
and
the
Creator
against
the
Creature
,
whose
heart
can
be
strong
,
or
whose
hands
endure
?
Ezek.
22.14
.
The
Plague
,
when
it
seizeth
upon
a
man
in
wrath
,
it
is
a
Terrible
Judgement
▪
and
that
in
many
respects
.
1
In
respect
of
pain
,
it
torments
men
with
terrible
burning
,
in
so
much
that
many
run
mad
,
and
make
away
themselves
;
yea
and
the
stronger
men
are
,
usually
the
sooner
they
are
cut
off
by
the
Pestilence
.
It
is
a
noysome
,
loathsome
Disease
,
hence
called
,
The
noysome
Pestilence
,
Psal.
91.3
.
and
if
any
doe
recover
,
yet
are
they
seldome
well
;
some
lose
their
Hearing
,
some
their
Sight
,
some
their
Memory
,
most
carry
the
prints
of
it
with
them
to
their
Graves
.
It
is
a
woful
Judgement
,
and
brings
with
it
woful
fears
,
woeful
sorrows
,
woful
desolation
,
and
woful
terrours
,
even
the
terrours
of
death
.
2
It
is
a
Judgement
that
seldome
goes
alone
,
but
is
attended
with
famine
,
poverty
,
depopulation
,
ruine
,
Ier.
22.6
▪
9.
&
28.8
.
Ezek.
14.21
.
3
It
deprives
us
of
many
choy●e
Blessings
,
which
in
other
distresses
men
doe
enjoy
.
1
It
deprives
us
of
the
liberty
of
Gods
House
and
Ordinances
.
A
sad
affliction
,
much
lamented
by
David
,
Psalm
42.
&
84.
2
It
deprives
us
of
our
Callings
,
so
that
we
cannot
serve
God
in
them
,
which
is
one
great
end
why
a
good
man
desires
to
live
.
3
Of
the
comfort
of
Friends
,
which
in
other
Diseases
they
enjoy
.
Two
are
better
than
one
,
and
woe
to
him
that
is
alone
.
4
The
suddenness
of
it
addes
much
to
its
terror
,
it
slayes
thousands
suddenly
;
we
read
of
seventy
thousand
slaine
in
three
dayes
,
2
Sam.
24.15
.
it
is
an
Arrow
that
flies
speedily
,
Psal.
91.5
.
In
Senacheribs
host
in
one
night
there
dyed
of
the
Plague
(
as
some
conceive
)
one
hundred
fourscore
and
five
thousand
men
,
2
King
.
19.35
.
Q.
The
Question
then
will
be
,
Whether
it
be
unlawfal
to
fly
in
time
of
Pestilence
?
A.
1.
Some
hold
it
utterly
unlawful
,
because
our
dayes
are
numbred
,
and
as
wee
cannot
prolong
our
dayes
,
so
wee
cannot
shorten
them
,
Iob
7.1
.
&
14
,
15.
This
reason
will
not
hold
,
for
it
is
no
trusting
▪
but
a
tempting
of
God
,
it
is
rashness
and
presumption
to
run
into
danger
because
our
days
are
numbred
.
Providentia
Dei
non
tollit
causas
secundas
,
sed
eas
sta●uit
,
quia
per
eas
decreta
sua
exequitur
.
Zanchy
.
Legitima
media
non
obsistunt
divinae
providentiae
,
sed
ei
subordinantur
.
D.
Geo.
Abbot
.
Thesis
quinta
.
Omni
animalium
generi
à
natura
tributum
est
,
ut
se
,
corpus
,
&
vitam
tueatur
.
Cicero
.
A
man
may
not
goe
into
the
Fire
,
nor
cast
himself
into
the
Water
,
or
goe
meet
a
Lion
or
a
Bear
,
because
God
hath
determined
how
long
we
shall
live
.
Christ
would
not
tempt
God
,
by
casting
himself
down
from
the
Pinnacle
,
as
the
Devil
would
have
had
him
,
Matth.
4.6
,
7.
As
God
hath
ordained
the
end
,
so
he
hath
ordained
the
means
to
bring
us
to
that
end
;
as
God
hath
determined
our
dayes
,
so
he
hath
determined
that
wee
shall
fly
dangers
,
and
hurtful
things
which
may
shorten
our
dayes
.
When
Saul
threw
a
Javelin
at
David
he
fled
from
him
,
1
Sam.
19.10
.
wee
see
men
fly
from
Sword
and
Famine
,
and
why
not
from
the
Pestilence
when
God
gives
us
an
opportunity
?
Nature
teacheth
every
Creature
to
preserve
it self
from
danger
,
and
if
the
Lord
should
reveal
it
to
us
,
that
we
should
be
safe
from
the
Plague
,
yet
we
must
use
the
means
.
Noah
knew
he
should
not
be
drowned
in
the
Floud
,
and
yet
hee
builds
an
Ark
;
Paul
knew
that
God
would
save
him
,
and
his
Partners
in
the
Ship
,
yet
they
must
use
the
means
,
and
row
towards
the
shore
,
Acts
27.34
,
38
,
39
,
40.
2
Obj.
Charity
commands
us
to
visit
the
Sick
,
and
to
help
our
Neighbours
in
their
distress
.
Ans.
Charity
begins
at
home
,
I
may
not
to
help
my
Neighbour
kill
my self
,
and
〈◊〉
family
,
by
rash
and
presumptuous
running
into
infected
places
without
a
call
.
Hee
that
commands
that
I
should
not
kill
another
,
commands
also
that
I
should
not
kill
my self
.
The
Plagues
of
God
are
terrible
,
and
not
to
be
played
withall
.
In
the
time
of
the
Law
we
see
how
careful
the
Lord
was
of
the
safety
of
his
people
,
Levit.
15.45
.
he
commanded
that
the
Leper
should
bee
separated
from
others
,
he
sets
down
signs
how
they
should
know
it
,
hee
must
wear
a
different
garment
,
and
must
cry
,
I
am
unclean
,
unclean
;
now
if
in
the
Leprosie
which
was
a
less
infectious
disease
,
and
not
deadly
,
such
care
was
to
be
used
,
how
much
more
in
the
Pestilence
.
2
We
may
visit
them
by
others
,
and
send
our
charity
by
such
as
are
appointed
to
tend
them
;
and
though
in
body
wee
are
absent
from
them
,
yet
we
may
and
must
sympathize
with
them
,
and
by
writing
,
praying
,
directing
,
providing
of
food
and
Physick
for
them
,
we
may
and
must
according
to
our
places
and
abilities
help
them
.
3
Obj.
We
must
shun
unbelief
,
but
this
flying
argueth
weakness
of
faith
,
as
if
we
could
not
be
safe
unless
we
fly
.
Ans.
A
pious
use
of
the
means
,
which
God
hath
ordained
for
our
safety
,
doth
not
destroy
but
establish
faith
.
I
beleeve
,
that
God
will
preserve
my
life
,
yet
I
eate
and
drink
,
and
must
use
means
notwithstanding
,
else
I
should
not
trust
,
but
tempt
God
.
2
We
must
distinguish
.
1
There
is
a
flight
of
Diffidence
,
and
contempt
of
Gods
Judgements
,
as
if
we
would
fly
from
his
hand
and
presence
,
that
it
should
not
over-take
us
,
and
this
is
Atheistical
.
Prudential
,
providential
,
religious
flight
,
when
God
gives
us
a
way
to
escape
,
and
to
provide
for
our selves
and
our
families
,
and
this
must
thankfully
be
embraced
;
for
David
had
strong
faith
,
and
yet
he
was
affraid
of
the
Pestilence
,
1
Chron.
21.
ult.
4
Obj.
Yet
David
did
not
fly
from
it
.
Ans.
1.
He
was
a
Magistrate
,
and
so
bound
by
his
place
to
abide
amongst
his
people
.
2.
It
continued
but
a
short
time
,
but
three
days
.
3.
It
was
his
fault
more
especially
that
procured
it
.
4.
Hee
could
not
fly
out
of
his
Kingdom
,
unless
he
would
fly
into
his
enemies
hands
.
2
We
must
therefore
distinguish
of
Persons
.
1
Some
are
set
by
God
in
place
of
Publick
trust
,
as
Magistrates
,
Ministers
,
Over-seers
of
the
Poor
,
&c.
These
must
not
fly
,
but
must
keep
their
places
,
that
they
may
suppress
disorders
,
and
by
their
Government
,
Counsel
,
and
Prayers
,
they
must
lye
in
the
breach
,
as
Moses
and
Aaron
did
,
Numb.
16.
46
,
47.
now
when
a
man
hath
this
Call
,
hee
may
keep
his
station
with
comfort
and
courage
;
for
the
Lord
hath
promised
to
keep
us
whilst
we
keep
our
wayes
,
as
appears
in
that
precious
ninety
first
Psalm
,
the
most
comfortable
of
all
the
Psalmes
in
times
of
Pestilence
;
God
can
destroy
the
Aegyptians
by
it
,
and
yet
preserve
his
people
.
How
many
Midwives
,
Physitians
,
and
renders
of
infected
persons
,
some
of
which
have
laine
in
the
same
bed
with
infected
persons
,
yet
being
called
by
God
to
the
service
,
have
been
preserved
from
infection
.
Or
,
if
a
good
man
should
dye
of
the
Pestilence
,
yet
being
found
in
Gods
way
,
he
is
blessed
,
Rev.
14.13
.
Blessed
are
the
dead
which
dye
in
the
Lord
,
whether
they
dye
of
the
Plague
,
or
by
the
Sword
,
or
Famine
,
it
matters
not
,
so
they
dye
in
the
fear
and
favour
of
God
.
Caution
.
Not
that
a
Magistrate
or
Minister
is
bound
in
person
to
goe
visit
infected
Persons
,
for
then
he
makes
himself
uncapable
of
Publick
imployment
and
the
Ministers
Auditors
will
be
afraid
to
come
hear
him
;
so
that
in
this
case
the
Publick
good
must
be
preferred
before
a
private
,
and
a
greater
good
before
a
less
.
Charitatem
laudo
,
non
factum
,
Zanchins
in
Phil.
2.30
.
ubi
plura
.
That
good
man
Bullinger
going
to
visit
one
infected
with
the
Plague
,
brought
it
home
to
his
family
,
so
that
his
Wife
and
two
Daughters
dyed
of
it
.
The
Church
of
God
,
and
our
own
Families
,
are
to
be
preferred
before
any
private
person
;
Publick
persons
are
set
over
a
Society
,
and
not
over
one
or
two
.
Hence
when
David
would
have
gone
out
with
his
Souldiers
to
battle
,
the
people
answer
,
Thou
shalt
not
goe
,
for
thou
art
worth
ten
thousand
of
us
,
2
Sam.
18.3
.
But
private
persons
who
are
free
,
and
have
no
publick
tye
by
duty
or
charity
to
stay
,
they
are
free
,
and
may
for
a
time
absent
themselves
if
they
please
.
5
Obj.
I
am
a
godly
man
,
and
God
hath
promised
that
such
shall
not
dye
of
the
plague
,
Psal.
91.10
.
Ans.
God
hath
no
where
promised
an
absolute
freedome
to
his
people
from
the
Pestilence
,
but
only
conditionally
,
viz.
so
farre
as
it
shall
be
good
for
them
;
indeed
he
alwayes
preserves
his
people
from
the
evil
of
it
,
so
that
it
shall
never
be
a
Plague
,
or
a
Curse
,
but
a
fatherly
correction
to
them
;
and
so
the
Promise
is
fulfilled
.
There
shall
no
evil
befall
thee
,
neither
shall
the
Plague
come
nigh
thy
dwelling
,
viz.
as
an
evil
or
curse
,
Psal.
91.10
.
The
evil
is
alwayes
taken
away
from
the
godly
,
and
the
sting
pulled
out
,
and
God
makes
it
up
to
them
in
some
better
kind
.
By
it
he
takes
them
away
from
greater
evils
,
and
makes
the
Pestilence
like
Elijahs
fiery
Chariot
,
to
conveigh
them
more
speedily
to
heaven
.
In
respect
of
outward
afflictions
,
all
things
come
alike
to
all
.
Eccles.
9.2
.
the
same
Sythe
cuts
down
good
corn
and
weeds
,
but
for
a
different
end
and
purpose
.
We
may
not
therefore
censure
them
all
as
wicked
men
that
are
visited
with
the
Plague
,
for
God
may
try
his
dearest
Servants
in
this
kind
.
David
,
Iob
,
Hezekiah
,
and
the
Corinthians
are
conceived
to
have
been
visited
all
in
this
kind
.
Bullinger
had
it
,
Beza
had
it
three
times
,
Iunius
and
his
pious
Wife
dyed
of
it
,
and
a
thousand
holy
men
and
women
dyed
of
it
in
Cyprians
time
.
What
is
for
our
profit
wee
patiently
bear
,
this
is
sent
for
good
to
good
men
,
and
as
all
other
things
,
so
this
shall
turn
to
their
everlasting
good
,
Rom.
8.28
.
[
See
more
of
the
Plague
in
Rivet
on
Psal.
91.
D.
Bound
on
Psal.
20.
Attersol
on
Numb.
14.11
.
p.
597.
folio
.
Dr.
Gouge
his
Arrows
,
p.
1
,
&c.
Roberough
on
2
Chron.
7.14
.
Mr.
Clerks
Mirrour
,
chap.
98.
folio
.
Et
prae
aliis
Binchii
Mellificium
Theologicum
,
Loc.
12
,
P.
2.
pag.
142
,
&c.
]
5
Obs.
It
is
God
that
sends
Warre
upon
a
disobedient
people
.
This
is
his
last
and
worst
Rod
,
which
hee
brings
forth
against
obstinate
sinners
,
Levit.
26.25
.
Deut.
28.25
.
Iudg.
2.13
,
14.
&
3.8
.
&
4.1
,
2.
&
6.1
.
&
10.6
,
7.
&
13.1
.
Esa.
42.24
,
25.
Ier.
15
,
6
,
7.
Ezek.
14.17.21
,
This
may
inform
us
that
Warre
is
lawful
.
1
It
is
that
which
God
commanded
,
Deut.
20.
1
Sam.
23.2
.
2
It
is
commended
in
the
Saints
.
Abraham
fought
against
four
Kings
,
and
conquered
them
;
Moses
warred
against
the
Amalakites
,
and
prevailed
against
them
;
Ioshua
fought
against
the
Canaanites
,
and
subdued
them
;
Gideon
fought
against
the
Midianites
;
Iephthah
against
the
Ammonites
;
Sampson
and
David
fought
against
the
Philistims
,
and
God
prospered
them
all
,
and
they
returned
the
praise
of
these
Victories
unto
God
,
who
teacheth
his
peoples
hands
to
warre
,
Psal.
144.1
.
and
directs
them
in
the
battle
,
Iosh.
6
,
2
,
3
,
4.
hee
is
their
Captain
,
Iosh.
5.14
.
he
gives
them
success
,
Psal.
144.10
.
Heb.
11.33
,
34.
Revel.
17.14
.
so
that
the
Anabaptists
who
condemn
Warre
as
sinful
,
doe
charge
God
with
Sin
,
and
so
are
guilty
of
indirect
blasphemy
at
least
.
Obj.
Warre
might
be
lawful
in
the
Old
Testament
,
but
it
is
unlawful
in
the
New
Testament
.
Ans.
This
is
Gratis
dictum
,
it
is
said
,
but
it
is
not
proved
,
yea
the
contrary
appears
by
Christ
himself
,
who
commends
the
Centurions
faith
(
Matth.
8.20
)
without
any
bidding
him
leave
his
Military
imployment
,
which
doubtless
he
would
have
done
had
it
been
sinful
;
by
this
wee
see
,
that
warring
and
beleeving
may
well
subsist
together
in
the
same
man
.
Iohn
Baptist
teacheth
the
Souldiers
how
they
should
behave
themselves
in
their
stations
,
which
he
would
not
have
done
had
the
calling
it self
been
unlawful
,
Luke
3.13
,
14.
neither
did
Peter
disswade
Cornelius
from
his
Military
kind
of
life
,
but
Baptized
him
without
any
injunction
of
forsaking
his
Military
station
,
which
had
it
been
unlawful
hee
would
have
done
,
Acts
10.1
,
2
,
4.
Besides
,
in
the
New
Testament
,
the
Magistrate
must
not
bear
the
sword
in
vain
,
but
must
be
a
terror
to
those
that
doe
evil
;
and
this
he
could
not
be
,
if
he
did
not
raise
Armies
sometimes
against
the
Sons
of
Belial
that
rise
against
him
.
Yea
the
Anabaptists
themselves
in
Germany
,
when
they
had
once
got
power
into
their
hands
,
they
defended
themselves
by
Armes
,
and
made
foul
spoyl
where
they
came
.
Obj.
God
would
not
suffer
David
to
build
him
an
house
,
because
he
was
a
Warrior
,
and
had
shed
much
bloud
,
1
Chron.
22.
8.
but
Solomon
a
Prince
of
peace
must
doe
it
.
Ans.
The
Temple
was
to
be
a
Type
of
the
Church
the
proper
subject
of
peace
,
and
therefore
Solomon
a
Prince
of
peace
must
build
it
,
who
was
also
a
Type
of
Christ
the
Prince
of
peace
,
and
in
this
respect
David
could
not
be
a
Type
of
Christ
,
because
he
had
shed
much
bloud
.
Not
that
God
doth
here
condemn
David
for
fighting
his
Battles
,
for
he
had
Gods
command
,
assistance
,
and
approbation
for
what
he
did
;
but
because
the
Temple
was
to
be
a
Type
and
Figure
of
the
Church
,
whereof
Christ
is
head
,
therefore
Solomon
a
man
of
Peace
must
build
it
.
Obj.
Wee
are
commanded
not
to
resist
evil
.
Ans.
Such
places
speak
against
private
revenge
,
and
not
against
the
Magistrates
Power
,
Obj.
In
the
Primitive
times
the
Church
suffered
Persecution
,
without
any
defending
of
themselves
by
any
other
armes
than
prayers
and
tears
.
Ans.
Those
times
and
our
times
differ
;
for
in
those
Primitive
times
the
Magistrate
that
should
have
defended
the
Church
,
was
an
utter
enemy
to
it
,
and
they
might
not
take
the
Sword
out
of
his
hand
,
but
must
patiently
suffer
.
But
wee
live
under
a
Christian
Magistrate
,
who
calls
for
our
assistance
against
the
enemies
of
the
Church
,
which
call
,
(
when
rightly
Circumstantiated
)
wee
are
bound
to
obey
.
[
See
the
lawfulness
of
Warre
proved
in
thirteen
particulars
,
by
Dr.
Gouge
in
his
Arrows
,
p.
209.2
P.
and
in
M.
Ley
his
Fast
Ser.
on
Ier.
4.21
,
22.
p.
11.
&c.
Preacht
1643.
Sharpius
Loc.
Com.
Loc.
43.
Q.
10.
p.
246.
Tactica
Sacra
.
cap.
6.
ss.
9.
p.
163
,
164.
see
fifteen
Anabaptistical
Cavils
refelled
by
Peter
Martyr
on
2
Sam.
2.24
.
mihi
p.
193.
and
Dr.
Gouge
his
Arrow
,
p.
210.
]
2
This
must
deeply
humble
us
when
even
the
Sword
lies
on
us
,
since
we
have
not
only
to
doe
with
men
,
but
with
the
great
God
in
it
;
it
is
he
that
raiseth
Warre
against
us
,
and
layeth
this
sore
Judgement
on
us
,
and
is
therefore
called
the
hurtful
Sword
,
Psal.
144.10
.
the
powerful
Sword
,
Job
5.20
.
the
oppressive
Sword
,
Jer.
46.16
.
the
devouring
Sword
,
which
destroyes
from
one
end
of
a
Land
unto
another
,
Ier.
12.12
.
Warre
is
the
saddest
of
Judgements
,
as
having
usually
all
other
Judgements
attending
on
it
,
with
confusion
,
Robbing
,
Rapes
,
Plundring
,
Firing
of
Townes
,
devastation
of
Countries
,
Imprisonment
of
mens
Persons
,
doleful
Out-cryes
,
and
confused
Noyses
,
with
Garments
rolled
in
bloud
,
(
Isa.
9.5
.
)
when
there
is
measuring
of
Cloth
by
the
long
ell
,
i.
e.
the
Pike
,
and
no
Lawes
can
be
heard
for
Drums
.
This
turns
a
Garden
of
Eden
into
a
desolate
Wilderness
(
Ioel
2.3
.
)
as
we
see
in
Germany
,
Savoy
,
Poland
,
&c.
Belli
ingressum
,
progressum
,
&
egressum
à
Deo
.
Binchius
.
it
will
not
cease
.
It
is
he
that
maketh
Warres
to
cease
not
only
at
home
,
but
also
abroad
,
even
to
the
ends
of
the
earth
,
Psal.
46.9
.
It
is
not
men
that
put
an
end
to
War
,
for
if
some
might
have
their
way
we
should
never
have
peace
;
like
Salamanders
they
love
to
live
in
the
fire
of
warre
and
contention
,
these
are
Monsters
,
not
Men
;
Davids
Prayer
shall
be
mine
,
Scatter
the
people
that
delight
in
warre
.
It
is
the
Lord
that
subdues
our
enemies
,
and
creates
peace
for
his
people
.
Hence
Moses
in
that
excellent
Song
ascribes
all
to
God
,
(
Exod.
15.1
.
to
14.
)
The
Lord
hath
triumphed
gloriously
,
He
(
not
we
)
hath
thrown
the
Horse
and
his
Rider
into
the
Sea
,
He
is
our
strength
,
He
is
our
Salvation
,
Thou
Lord
hast
overthrown
them
,
Thou
hast
destroyed
them
,
Thou
hast
delivered
thy
people
,
&c.
when
ever
therefore
we
want
Peace
,
let
us
goe
to
this
God
of
peace
,
and
by
Prayer
and
patience
wait
on
him
,
who
can
with
a
word
of
his
mouth
speak
us
into
peace
,
and
make
all
warres
to
cease
amongst
us
.
[
See
more
concerning
Warre
,
in
Gerards
Loc.
Com.
de
Magistratu
,
Tom.
2.
folio
,
p.
416.
in
fine
libri
.
Dr.
Gouge
his
Arrows
,
p.
177.
Clerks
Mirror
.
chap.
134.
B.
Halls
Cases
of
Consc.
Decad.
2.
cha
.
9.
Grotius
de
Jure
belli
.
B.
Babington
on
Exod.
17.1
.
Binchius
Mellif
.
Theolog.
Loc.
12.
p.
133.
P
:
2.
see
sixteen
excellent
Sermons
in
Latine
on
this
subject
,
by
Sibelius
,
on
Exod.
17.1
.
&c.
1
Vol.
folio
,
p.
216
,
217
,
&c.
]
6
Obs.
Obstinate
sinning
provokes
the
Lord
to
cut
off
young
men
.
Your
young
men
have
I
slaine
with
the
sword
.
Their
Sins
are
acted
with
more
impetuous
violence
,
and
so
are
more
displeasing
unto
God
.
As
God
is
much
delighted
with
the
obedience
of
young
men
,
when
they
can
break
through
many
difficulties
to
serve
him
(
Ier.
2.2
.
)
so
he
is
greatly
displeased
with
the
heady
,
haughty
,
outragious
courses
of
young
men
,
whom
no
counsel
will
reclaime
,
nor
warning
amend
.
That
age
which
is
most
prone
to
sin
,
is
nearest
to
Judgement
;
and
when
God
shall
awaken
Conscience
,
and
set
the
sins
of
thy
youth
in
order
before
thee
,
then
thy
mirth
will
be
turned
into
mourning
,
and
thy
joy
into
heaviness
,
Eccles.
11.9
.
When
young
men
dishonour
God
,
and
preferre
the
Devil
his
profest
enemy
before
him
,
giving
the
wine
and
flower
of
their
dayes
to
the
Devil
,
and
the
dreggs
to
God
;
hee
will
give
such
up
to
spiritual
Judgements
,
and
take
no
pleasure
in
them
,
Isa.
9.17
.
I
will
not
joy
in
your
young
men
;
implying
,
that
when
young
men
walk
in
Gods
way
,
they
are
Gods
joy
and
delight
,
but
when
they
are
proud
,
prophane
,
idle
,
unclean
,
&c.
then
comes
the
Feaver
,
the
Plague
,
the
Sword
,
and
cuts
them
off
;
such
rude
rebellious
persons
shall
not
live
out
half
their
dayes
.
When
Israel
fell
to
Idolatry
,
then
a
fire
consumed
their
young
men
,
Psalm
78.63
.
and
when
they
grow
obstinate
and
incorrigible
,
as
in
the
text
,
then
the
Sword
destroyes
them
.
On
that
Young
men
then
would
be
perswaded
to
fly
from
the
lusts
of
youth
,
7
Obs.
Sin
robs
us
of
our
Creature-comforts
.
Before
they
lost
their
Young
men
,
Adjunct
à
captivita●e
equorum
.
Heb.
and
now
they
lose
the
Horses
,
and
the
Riders
too
;
your
Horses
are
gone
into
captivity
,
and
are
taken
from
you
.
A
Horse
in
it self
is
a
useful
creature
,
it
Fights
for
us
,
Draws
for
us
,
and
Carries
us
up
and
down
;
but
sin
robs
us
of
them
,
and
makes
them
unsuccessful
and
vaine
,
Psal.
33.17
.
These
Israelites
had
trusted
in
their
Horses
,
(
Hos.
14.3
.
)
and
now
God
makes
them
sensible
of
their
folly
,
in
trusting
to
creatures
that
cannot
profit
them
,
nor
save
them
in
a
time
of
trouble
.
God
had
left
them
,
and
now
Peace
leaves
them
,
Horses
leave
them
,
Plenty
leaves
them
,
and
their
Young
men
which
were
the
strength
of
their
Battle
,
leave
them
;
so
sad
it
is
with
people
when
God
departs
from
them
,
Hos.
7.13
.
8
Obs.
Noysome
stenches
are
a
punishment
for
sin
,
Isa.
34.3
.
Joel
2.20
.
As
we
have
abused
all
our
Senses
,
so
God
may
justly
punish
us
in
them
all
.
Bless
the
Lord
then
for
the
Winds
,
those
Fans
of
the
world
,
which
are
a
means
to
keep
the
Air
pure
from
infection
,
which
otherwise
with
Damps
and
ill
sents
would
poyson
us
every
moment
.
VERSE
11.
I
have
over-thrown
(
some
)
of
you
[
or
some
amongst
you
]
as
God
over-threw
Sodom
and
Gomorrah
,
and
yee
were
as
a
fire-brand
pluckt
out
of
the
burning
,
yet
have
yee
not
returned
to
me
,
saith
the
Lord
.
WE
are
now
come
to
the
Sixth
and
last
Rod
which
God
wasted
on
this
stubborn
People
in
vain
,
and
that
is
the
subversion
of
their
Cities
.
I
have
over-thrown
some
of
you
,
&c.
Where
we
have
,
first
the
Judgement
executed
,
viz.
the
subversion
of
some
of
their
Cities
.
Some
read
the
words
Prophetically
,
as
if
they
were
a
Prophesie
of
some
Judgement
to
come
,
q.
d.
I
will
raise
up
Salmaneser
the
King
of
Assyria
,
Hapachti
,
subverti
,
vel
everti
vos
,
i.
e.
civitates
vestras
.
Met.
subj
.
Possessores
prore
possessâ
.
who
shall
besiege
Samaria
,
and
take
it
,
and
shall
subdue
the
Kingdome
of
Israel
.
But
this
is
clear
against
the
text
and
context
,
for
the
word
is
in
the
Preterit
Tense
,
and
not
in
the
Future
;
it
is
not
I
will
,
but
I
have
overthrown
your
Cities
;
and
yet
yee
have
not
returned
unto
me
;
which
clearly
shews
that
he
speaks
of
Judgements
past
,
and
such
as
had
been
ineffectual
upon
them
,
and
therefore
he
goes
on
to
threaten
more
grievous
things
against
them
.
But
now
,
thus
will
I
doe
unto
thee
,
&c.
2
Here
is
the
Author
of
this
subversion
,
viz.
the
Lord
,
I
have
overthrown
some
of
you
as
God
overthrew
Sodom
,
q.
d.
As
I
overthrew
Sodom
and
Gomorrah
,
so
have
I
overthrown
your
Cities
.
God
speaks
of
himself
according
to
the
Hebrew
Dialect
in
the
third
Person
,
setting
forth
thereby
his
Honour
,
and
his
power
in
this
signal
Judgement
.
The
like
expression
we
have
,
Gen.
19.24
.
The
Lord
rained
fire
and
brimstone
upon
Sodom
from
the
Lord
;
that
is
,
from
himself
.
It
is
an
Hebraism
,
when
a
Noun
is
put
for
a
Pronoun
,
the
more
emphatically
to
express
that
it
was
not
by
Accident
,
or
any
ordinary
course
of
Nature
,
but
by
the
immediate
and
almighty
Power
of
God
,
that
such
showers
of
Fire
came
upon
them
.
3
Here
is
the
dreadfulness
of
this
subversion
,
it
was
like
the
destruction
of
Sodom
and
Gomorrah
.
As
God
made
them
examples
of
terrour
to
all
the
wicked
in
succeeding
Generations
,
by
consuming
them
with
fire
from
Heaven
(
2
Pet.
2.
6.
Iude
7.
)
so
the
Lord
brought
those
Israelites
to
the
very
brink
of
utter
ruine
and
destruction
.
Q.
Wee
read
of
no
Cities
in
all
the
Scriptures
,
that
ever
the
Lord
destroyed
with
fire
and
brimstone
immediately
from
Heaven
,
but
only
Sodom
and
Gomorrah
,
upon
whom
he
brought
the
saddest
and
most
stupendious
destruction
that
ever
we
read
of
;
how
then
are
these
Cities
said
to
be
destroyed
like
them
?
Ans.
It
is
an
Hyperbolical
speech
,
frequently
used
in
Scripture
,
to
set
forth
the
most
terrible
desolation
,
and
dreadfullest
devastation
that
can
befall
a
People
,
and
therefore
when
the
Holy
Ghost
would
set
forth
the
signal
Wrath
of
God
against
a
place
,
he
tells
us
it
was
like
the
destruction
of
Sodom
and
Gomorrah
.
Thus
it
sets
forth
the
destruction
of
Babylon
,
Isa.
13.19
.
&
Jer.
50.40
.
and
so
of
Moab
and
Ammon
,
Zeph.
2.9
.
so
that
it
is
a
Figurative
speech
,
and
must
not
be
taken
Literally
,
Synecdoc
.
specici
.
but
Allusively
;
Sodoms
destruction
is
put
for
dreadful
and
extream
desolation
,
and
doth
denote
rather
the
measure
of
Gods
displeasure
,
than
the
manner
of
the
punishment
,
so
Isa.
1.9
.
Ier.
49.18
.
Hos.
11.18
.
Israel
here
was
brought
so
low
,
and
to
such
extreamity
by
their
enemies
,
that
their
destruction
seemed
like
that
of
Sodom
and
Gomorrah
,
and
those
that
escaped
out
of
those
great
trials
were
so
few
,
that
they
seemed
like
a
brand
pulled
out
of
the
fire
.
This
seems
to
relate
to
that
time
when
God
raised
up
Hazael
,
and
the
Syrians
,
who
smote
Israel
in
all
their
Coasts
,
burnt
their
Cities
,
laid
wast
Gilead
and
Bashan
,
killed
their
young
men
,
slew
their
Children
,
ript
up
their
VVomen
with
Child
,
opprest
them
in
their
Estates
and
Persons
,
so
that
they
became
like
the
dust
by
threshing
,
that
is
,
very
weak
and
contemptible
,
their
strong
Holds
were
lost
,
and
they
had
no
Humane
helper
;
they
had
but
fifty
Horse-men
left
,
and
ten
Chariots
,
and
ten
thousand
Foot
,
a
poor
Guard
for
a
Kingdome
.
To
so
low
an
ebbe
were
they
brought
,
as
appears
2
King
.
10.32
,
33.
&
2
King
.
13.3.7
,
20
,
22.
&
14.26
.
4
Here
is
Gods
mercy
to
Israel
,
set
forth
by
a
kind
of
correction
or
mitigation
;
yee
were
indeed
like
Sodome
,
yet
not
altogether
like
Sodome
,
for
all
their
Cities
were
burnt
and
none
escaped
;
but
the
Lord
hath
spared
your
Metropolis
,
and
chief
City
Samaria
,
and
pulled
some
of
you
as
a
brand
out
of
the
fire
,
q.
d.
when
you
were
in
a
very
low
and
lost
condition
,
being
like
a
peece
of
Timber
half
burnt
,
yet
then
had
I
pitty
on
you
,
and
remembred
my
Covenant
,
and
rescued
you
out
of
your
present
misery
by
the
hand
of
Ieroboam
the
second
,
the
Son
of
Ioash
,
even
as
a
brand
out
of
the
flame
,
and
saved
a
remnant
of
you
from
the
sword
(
2
King
.
14.25
.
)
To
pull
one
as
a
brand
out
of
the
fire
is
a
Proverbial
speech
,
Torris
ab
incendio
.
Proverb
.
and
signifies
the
great
danger
which
a
man
is
in
.
Thus
Ioshua
the
High
Priest
,
whom
the
Lord
delivered
out
of
the
Babylonian
fiery
Furnace
,
is
called
,
A
brand
pluckt
out
of
the
fire
,
Zach.
3.2
.
5
Here
is
their
horrid
obstinacy
still
under
this
hideous
and
stupendious
Judgement
,
Yet
have
yee
not
returned
unto
me
,
saith
the
Lord
.
This
is
Versus
intercalaris
,
the
usual
burden
of
Gods
sad
complaint
,
though
he
had
sent
amongst
them
Aegyptian
Plagues
,
and
Sodomitical
destructions
,
yet
so
obdurate
were
they
,
that
neither
the
one
nor
the
other
could
work
upon
them
.
The
sum
of
all
is
this
,
That
I
might
leave
no
means
unassayed
(
saith
the
Lord
)
to
reclaim
you
,
I
have
added
this
to
all
the
rest
of
my
Iudgements
,
that
I
have
overthrown
some
of
your
Cities
,
and
brought
you
so
low
,
that
you
were
almost
like
Sodome
and
Gomorrah
,
and
you
of
Samaria
were
left
out
of
the
common
destruction
,
as
a
brand
taken
out
of
the
sire
,
yet
all
this
hath
not
moved
you
to
return
unto
me
,
saith
the
Lord
.
OBSERVATIONS
.
1
If
the
Word
of
God
work
not
upon
mens
hearts
,
neither
will
Iudgements
work
upon
them
.
These
people
had
Elijah
,
Elisha
,
Ionah
,
Ioel
,
Micah
,
Hosea
,
Amos
,
to
preach
to
them
,
but
their
Ministery
was
ineffectual
,
and
now
wee
see
that
no
Judgement
can
work
upon
them
.
Those
that
are
Sermon-proof
,
and
will
not
beleeve
the
Word
of
God
,
will
quickly
be
Iudgement-proof
,
and
contemn
Gods
Sword
.
Those
that
have
Moses
and
the
Prophets
,
and
yet
will
not
beleeve
them
,
neither
will
they
beleeve
though
one
should
arise
from
the
dead
,
Luke
16.
ult.
If
a
man
should
come
roaring
from
Hell
,
it
would
affright
men
,
but
it
is
easier
to
fright
men
out
of
their
wits
,
than
out
of
their
sins
.
Lazarus
rose
from
the
dead
,
yet
the
Pharisees
were
so
farre
from
being
bettered
thereby
,
that
they
grew
madder
against
Christ
.
So
at
the
Resurrection
of
Christ
,
many
arose
,
and
appeared
to
many
,
and
no
doubt
but
they
told
them
,
how
it
was
with
those
that
were
dead
,
and
yet
it
could
not
work
upon
them
.
He
that
cavils
at
the
Word
,
will
also
cavil
at
Miracles
,
as
the
Pharisees
did
at
the
Miracles
of
Christ
.
The
Scriptures
are
a
surer
ground
for
us
to
build
upon
,
than
an
Angels
voyce
(
2
Pet.
1.19
.
)
No
revelations
are
to
be
compared
to
them
,
God
will
never
set
in
with
wayes
of
mens
invention
,
when
they
despise
the
waies
of
his
own
Ordination
.
The
blind
world
which
is
weary
of
true
Doctrine
,
is
apt
to
think
,
that
if
an
Angel
from
Heaven
,
of
a
Ghost
from
Hell
would
come
and
teach
them
,
then
they
should
bee
converted
.
These
are
like
Saul
,
who
contemned
the
counsel
of
Samuel
living
,
yet
desired
to
speak
with
him
when
he
was
dead
.
But
,
1.
why
doe
you
not
beleeve
Christ
who
dyed
,
and
is
risen
from
the
dead
,
and
speaks
daily
to
you
by
his
Ministers
?
2.
Why
doe
you
not
beleeve
the
Prophets
,
who
being
dead
yet
speak
to
you
,
and
have
left
us
a
more
sure
word
of
Prophesie
?
3.
Suppose
one
should
come
from
Hell
all
in
flames
,
and
tell
you
what
the
Damned
suffer
there
,
yet
how
is
it
probable
that
this
should
doe
you
good
,
when
God
tells
you
the
same
thing
in
his
Word
,
and
yet
you
will
not
beleeve
him
?
It
is
most
certain
,
that
those
who
despise
Gods
Ordinance
,
will
never
beleeve
a
report
from
a
doubtful
and
erring
authority
.
Desire
not
therefore
Miracles
,
or
Revelations
and
Enthusiasms
,
this
is
a
tempting
of
God
;
but
suffer
God
to
teach
thee
in
his
own
way
,
by
his
Word
and
Sacraments
;
so
did
[
*
](A45333-e29040-b)
*
Si
in
manu
mea
res
esset
,
non
vellem
Deum
mihi
loqui
de
caelo
,
aut
apparere
mihi
;
hoc
autem
vellem
&
quotidie
precor
,
ut
in
honore
digno
habeam
verbum
&
Sacramenta
.
Luther
.
Luther
,
and
this
is
the
desire
of
all
the
Saints
,
that
God
would
guide
them
with
his
counsel
here
,
that
is
,
with
his
VVord
and
Spirit
,
and
so
bring
them
to
glory
,
Psal.
73.24
.
The
conversion
of
a
Sinner
is
not
so
much
from
the
excellency
of
the
means
,
or
the
abilities
of
the
Speaker
,
as
from
the
power
of
Gods
Grace
,
which
teacheth
us
to
profit
,
and
maketh
the
means
effectual
to
us
.
Great
then
is
the
folly
of
those
,
who
take
upon
them
to
teach
God
,
how
he
should
teach
the
VVorld
▪
they
would
have
Miracles
and
Angels
to
doe
it
,
when
God
saies
they
shall
have
Ministers
,
and
Preaching
by
men
to
doe
it
.
It
is
a
Satanical
delusion
for
men
to
think
of
being
converted
,
or
comforted
by
any
other
way
,
than
that
which
God
himself
hath
prescribed
.
If
God
hath
planted
thee
under
a
godly
and
a
faithful
Ministry
,
2
Obs.
There
is
a
Divine
hand
of
Providence
,
that
governs
the
world
.
This
brings
plenty
and
poverty
,
rain
on
one
City
,
and
not
on
another
;
one
City
is
fired
,
and
another
is
rescued
,
as
a
brand
out
of
the
fire
.
These
things
come
not
by
chance
,
or
fortune
,
but
there
is
a
signal
providence
of
God
in
them
all
.
Hee
feeds
the
Sparrows
,
cloathes
the
Lillies
,
numbers
our
Hairs
,
and
takes
special
care
of
his
people
.
Hee
hath
a
directing
,
protecting
,
compassionate
,
vindicating
care
over
all
his
,
This
Providence
of
God
is
-
1
Watchful
.
-
2
Distinct.
-
3
Strong
.
-
4
VVise
in
working
.
We
should
therefore
comfort
our selves
in
this
special
Providence
of
God
,
and
cast
all
our
burdens
of
cares
&
fears
on
him
.
Hee
that
provides
for
the
meanest
creatures
,
will
not
suffer
his
noblest
Creatures
to
want
.
He
that
provides
for
Sparrows
,
(
said
good
Mr.
Herne
when
he
was
dying
,
to
his
sad
wife
)
will
not
suffer
Herns
to
want
.
Yea
he
that
provides
so
liberally
for
his
enemies
,
what
will
he
not
doe
for
his
friends
?
Away
then
with
all
carking
,
V.
Godolphin
his
Holy
Limbeck
,
p.
207
distrustful
care
,
only
commit
thy
way
unto
the
Lord
,
and
hee
shall
direct
thy
paths
.
Bee
patient
under
all
wrongs
and
injuries
,
remembring
that
Gods
eye
takes
special
notice
of
all
the
wrongs
that
are
done
to
his
people
,
to
avenge
them
,
Exod.
3.9
.
2
Chron.
16.8
,
9.
Let
our
moderation
be
made
known
to
all
,
since
the
Lord
is
at
hand
,
Phil.
4.5
.
[
See
more
of
the
Providence
of
God
in
Mr.
Perkins
on
the
Creed
,
Artic.
1.
p.
154.
folio
.
Vol.
1.
Peter
Martyr
on
1
Sam.
10.
p.
56
,
57.
Lessius
de
Attributis
,
p.
625.
Dr.
Gouge
his
Arrows
,
p.
373.
Rutherford
Lect.
Latine
,
c.
11.
p.
122.
Corbet
Fast
Ser.
on
1
Cor.
1.27
.
p.
5
,
&c.
Dyke
on
Matth.
4.4
.
p.
260
,
&c.
Strong
31
select
Ser.
p.
657.
Raworth
Iacobs
Ladder
,
p.
5
,
&c.
B.
Andrews
Catechis
.
chap.
7.
folio
.
mihi
p.
29.
Herberts
Poems
,
p.
109
,
&c.
Pemble
,
folio
.
p.
263.
to
279.
Minutius
felix
per
totum
.
Par
his
Grounds
of
Divinity
,
p.
33
,
&c.
]
3
Obs.
God
is
the
destroyer
of
sinful
Cities
.
If
you
would
know
,
who
it
is
that
overthrows
your
Cities
,
It
is
I
saith
the
Lord
,
that
in
justice
for
your
provocations
have
made
your
Cities
a
desolation
;
I
fired
Sodom
,
destroyed
No
,
Niniveh
,
Samaria
,
Babylon
,
Ierusalem
.
As
the
Lord
raiseth
Cities
,
and
defends
the
good
(
2
King
.
19.34
.
&
20.6
.
)
so
he
ruines
and
layes
waste
the
bad
,
Hos.
13.16
.
Luke
19.44
.
keep
sin
then
out
of
your
Cities
,
if
you
desire
to
keep
them
from
fire
,
plunder
,
4
Obs.
In
the
midst
of
Iudgements
God
remembers
mercy
.
Hee
doth
not
stirre
up
all
his
wrath
,
nor
suffer
his
whole
displeasure
to
arise
,
but
le
ts
fall
only
some
drops
upon
us
,
when
he
might
pour
a
whole
Sea
of
wrath
upon
our
heads
,
Psalm
78.38
.
God
might
justly
have
destroyed
all
these
Israelites
for
their
Idolatry
and
Apostasie
,
yet
he
remembred
his
Covenant
,
though
they
had
fouly
forgot
it
,
and
transgrest
it
(
Hos.
6.7
.
)
and
saves
a
remnant
,
he
destroyed
but
some
,
not
all
their
Cities
.
So
oft
elsewhere
we
read
of
a
remnant
that
were
saved
,
2
King
.
19.31
.
&
Isa.
1.9
.
&
10.22
.
Rom.
9.27
.
5
Obs.
Neither
Iudgements
nor
Mercies
can
work
upon
hardned
Sinners
.
Some
of
these
Israelites
were
destroyed
like
Sodom
,
and
others
in
mercy
were
pulled
like
a
Brand
out
of
the
fire
;
yet
nothing
works
upon
them
,
but
they
are
Israel
still
,
as
Idolatrous
and
obstinate
as
ever
.
VVhen
the
heart
is
once
hardned
by
a
long
custom
of
sinning
,
it
is
not
all
that
Mount
Ebal
,
or
Mount
Gerizim
,
Mount
Sinai
,
or
Mount
S●on
can
afford
;
not
all
the
dreadful
Curses
of
the
one
,
nor
all
the
gracious
Promises
of
the
other
,
that
can
work
upon
mens
hearts
,
Prov.
23.29
,
34
,
35.
Ezek.
20.5
,
6
,
7
,
8
,
18
,
21.
neither
Iohns
austerity
,
nor
Christs
lenity
could
work
upon
hard-hearted
Iews
.
If
God
by
his
Spirit
set
not
in
with
the
means
,
nothing
works
kindly
upon
us
;
yea
wee
shall
bee
the
worse
for
beating
,
as
these
Israelites
,
all
these
six
Rods
doe
but
stupifie
them
,
and
make
them
fitter
for
a
greater
Judgement
.
One
rod
being
sanctified
may
bring
a
man
home
to
God
,
as
the
Prison
did
Manasses
,
want
the
Prodigal
,
and
the
Earth-quake
the
Jaylor
;
they
had
Gods
Spirit
,
that
taught
them
to
profit
by
afflictions
,
and
so
were
blessed
,
Psal.
94.12
.
but
a
thousand
stripes
on
a
Pharaoh
,
Saul
,
&c.
doe
but
make
them
the
more
sensless
and
indurate
;
and
is
not
this
Englands
Sin
?
may
not
we
behold
our
own
faces
in
this
Glass
?
may
not
the
Lord
justly
complaine
of
us
,
as
he
doth
here
of
Israel
?
I
have
smitten
England
with
Sword
,
Plague
,
and
Famine
;
some
of
their
Towns
and
Cities
I
have
fired
,
and
the
rest
were
as
a
brand
pulled
out
of
the
fire
.
Many
a
time
have
I
broken
and
blasted
the
Power
and
Policy
of
many
great
Achitophels
,
and
delivered
them
from
many
eminent
imminent
dangers
;
and
yet
such
is
their
incorrigibleness
,
and
incurableness
,
that
they
have
not
returned
unto
me
,
saith
the
Lord
.
If
any
thing
destroy
this
Nation
,
it
is
our
obstinacy
and
impenitency
,
under
all
those
various
Dispensations
of
Mercies
,
and
means
which
we
have
so
long
enjoyed
.
God
like
a
good
Physician
,
hath
long
studied
our
Disease
,
and
given
us
many
Purgative
draughts
to
drink
;
he
hath
visited
us
with
variety
of
Judgements
,
and
hath
let
us
bloud
several
times
,
the
better
to
obtain
our
Cure
,
and
yet
he
may
complaine
of
us
as
hee
doth
of
Israel
here
,
that
we
have
not
for
all
this
returned
to
him
.
VERSE
12.
Therefore
thus
will
I
doe
unto
thee
,
O
Israel
,
and
because
I
will
doe
thus
unto
thee
,
prepare
to
meet
thy
God
,
O
Israel
.
WEE
have
heard
before
of
Israels
Sin
,
and
Israels
Punishment
for
their
sin
.
We
are
now
come
to
the
third
and
last
part
of
this
third
Sermon
of
the
Prophet
,
which
contains
an
Exhortation
,
or
Invitation
to
Repentance
;
where
we
have
,
1
The
Illative
Particle
,
or
the
note
of
Inference
,
Therefore
;
The
Lord
draws
a
conclusion
against
them
from
the
former
Premises
,
q.
d.
since
none
of
my
former
Judgements
will
reclaime
you
,
I
am
now
resolved
,
that
you
shall
reap
the
fruit
of
your
disobedience
,
you
shall
no
longer
be
my
People
,
but
I
will
cast
you
out
of
Covenant
,
and
send
you
into
an
impure
Land
;
so
that
yee
shall
not
only
lose
your
Land
,
but
your
Religion
too
;
not
only
your
Soyl
but
your
Souls
to
boot
;
not
only
your
goods
but
your
God
.
I
have
sent
out
my
Foot-men
(
saith
God
)
and
you
have
contemned
them
,
and
contended
with
them
;
I
will
now
see
,
what
you
will
doe
with
Horse-men
(
Ier.
12.5
.
)
I
my self
will
now
arise
in
armes
against
you
,
as
against
a
pack
of
rebels
.
2
Here
is
the
Lords
Commination
of
some
greater
Judgement
,
implied
and
couched
in
general
terms
,
Thus
will
I
do
unto
thee
.
The
Lord
seeing
their
incorrigibleness
,
goes
on
to
denounce
a
sorer
and
sadder
Judgement
against
them
,
than
any
yet
had
befallen
them
.
He
doth
not
tell
them
how
,
or
in
what
kind
he
will
punish
them
,
but
leaves
them
to
imagine
the
worst
,
thereby
intimating
that
he
would
bring
upon
them
sadder
evils
than
they
could
imagine
.
Thus
terribly
,
thus
severely
,
in
a
more
furious
manner
than
formerly
,
wil
I
deal
with
thee
.
The
Judgement
was
so
dreadful
,
that
the
Prophet
seems
either
loath
,
Thus
will
I
doe
unto
thee
;
q.
d.
I
will
bring
upon
thee
some
direful
desolation
,
and
utter
destruction
,
for
so
it
follows
,
Amos
8.14
.
They
shall
fall
and
never
rise
again
.
Since
they
be
impenitent
,
I
will
speedily
execute
upon
them
what
I
formerly
threatned
(
ver.
2
,
3.
)
I
will
give
Samaria
your
Metropolis
into
the
Assyrians
hand
,
and
you
shall
be
carried
Captive
into
a
strange
Land
.
There
seems
to
be
in
the
words
a
kind
of
Pathetical
Aposiopesis
,
when
a
man
for
anger
and
indignation
cannot
speak
out
his
words
,
Haec
figura
perturbatis
atque
offensis
animis
accomodata
est
,
Sanctius
.
See
more
in
my
Schools-Guard
,
p.
153.
Egone
illam
?
quae
illum
?
quae
me
?
quae
non
?
Terent.
but
cuts
off
some
word
,
or
part
of
a
sentence
which
is
to
bee
understood
;
and
such
kind
of
speech
is
very
frequent
both
in
sacred
and
prophane
Writers
.
Thus
,
Psal.
95.11
.
To
whom
I
sware
in
my
wrath
,
if
they
enter
into
my
rest
,
q.
d.
they
shall
never
enter
into
my
rest
;
if
they
come
there
,
let
me
not
be
God
,
or
let
me
not
be
true
.
Thus
the
Hebrews
in
their
execration
Oathes
were
wont
to
speak
.
Thus
and
thus
let
God
doe
to
me
(
1
Sam.
25.22
.
)
without
expressing
the
imprecation
,
as
fearing
to
name
those
dreadful
evils
.
3
Hee
allaies
this
sharp
Commination
with
a
gentle
and
sweet
exhortation
,
prepare
to
meet
thy
God
;
but
when
?
why
presently
,
before
the
decree
bring
forth
,
and
it
be
too
late
,
Zeph.
21.2
.
The
Lord
having
told
them
what
he
would
doe
to
them
,
now
(
such
is
his
goodness
)
that
hee
shewes
them
what
they
should
doe
,
to
prevent
his
Judgements
,
viz.
prepare
to
meet
him
.
Since
he
was
ready
to
cast
them
off
,
he
adviseth
them
to
cast
themselves
down
,
and
to
implore
his
mercy
,
and
make
peace
with
him
.
Q.
But
what
is
meant
by
preparing
to
meet
God
?
Ans.
To
meet
one
hath
various
meanings
in
Scripture
;
1.
Sometimes
we
goe
to
meet
Persons
,
that
we
may
honour
them
,
thus
Abraham
and
Lot
went
to
meet
the
Angels
,
Gen.
18.2
.
&
19.1
.
2
Sometimes
we
goe
to
meet
Persons
,
that
we
may
scoff
and
jear
at
them
,
as
Michal
the
Daughter
of
Saul
did
David
,
2
Sam.
6.20
.
3
Sometimes
we
goe
to
meet
Persons
to
fight
with
them
,
as
David
did
with
Goliah
,
1
Sam.
17.48
.
And
thus
some
take
the
words
in
the
Text
for
an
Ironical
taunting
speech
,
as
if
the
Lord
had
said
,
Since
I
am
coming
against
thee
,
prepare
your selves
to
meet
me
,
Yet
have
yee
not
returned
unto
me
,
saith
the
Lord
.
Besides
,
there
is
no
meeting
of
God
with
Armes
and
Armies
,
or
any
warlike
Forces
;
what
can
all
the
hosts
in
the
world
doe
against
the
Lord
of
Hosts
,
or
who
ever
hardned
himself
against
him
and
prospered
?
Iob
9.4
.
let
the
Potsheards
strive
with
the
Potsheards
of
the
earth
,
but
woe
be
to
him
that
striveth
with
his
Maker
.
4
Sometimes
we
goe
out
to
meet
Persons
to
humble
our selves
before
them
,
and
to
submit
to
them
,
as
Shimei
did
to
David
,
2
Sam.
19.16
.
and
thus
it
is
in
the
text
,
Prepare
to
meet
thy
God
,
Praepara
ut
invoces
Deum
tuum
.
Septuag.
Syriac
,
Arabic
.
Vers.
viz.
by
Prayers
and
tears
,
by
humble
supplication
,
and
real
humiliation
for
sin
,
by
forsaking
your
Idols
,
and
cleaving
to
Gods
true
Worship
,
and
by
amendment
of
your
lives
run
to
meet
him
,
that
you
may
prevent
the
execution
of
his
wrath
upon
you
,
&c.
This
is
the
most
proper
meeting
of
God
which
is
here
called
for
,
this
is
the
genuine
and
true
scope
of
the
place
;
for
the
words
are
not
a
challenge
,
Come
out
and
meet
me
;
but
a
precious
direction
,
shewing
us
what
we
must
doe
to
appease
and
pacifie
God
,
viz.
not
meet
him
in
a
way
of
Opposition
and
rebellion
,
for
this
were
to
set
Bryers
and
Thorns
in
battle
against
a
consuming
fire
(
Isa.
27.4
.
)
but
meet
him
in
a
way
of
submission
,
as
Abigail
met
David
,
when
he
was
coming
to
destroy
Nabal
and
his
house
,
1
Sam.
25.32
.
So
here
,
since
the
Lord
hath
taken
up
this
determination
to
punish
thee
,
O
Israel
,
and
is
resolved
to
bring
some
greater
Judgement
on
thee
,
therefore
prepare
thy self
(
saith
the
Prophet
)
by
unfeigned
humiliation
and
repentance
,
Q.
But
why
doth
the
Lord
call
upon
his
people
to
prepare
themselves
,
when
their
hearts
were
hardned
,
and
he
tells
us
that
the
way
of
man
is
not
in
himself
,
and
that
the
preparation
of
the
heart
is
his
work
,
and
not
ours
.
(
Psal.
10.17
.
)
Besides
,
he
had
decreed
here
to
carry
them
into
captivity
,
and
hee
tells
them
as
much
,
and
therefore
all
their
repentance
was
but
vain
.
Ans.
1.
The
Lord
had
some
elect
and
hidden
ones
both
called
,
and
to
be
called
amongst
them
,
and
to
these
he
principally
speaks
;
for
all
Gods
commands
are
effectual
in
beleevers
:
they
are
not
an
empty
sound
,
as
they
are
in
the
ears
of
unbeleevers
,
but
there
goes
forth
a
power
from
god
inableing
them
to
obey
;
if
he
command
them
to
beleeve
,
hee
inables
them
so
to
doe
.
If
he
command
them
to
prepare
to
meet
him
by
repentance
,
there
goes
forth
a
power
from
him
which
inables
them
so
to
doe
.
As
when
our
Saviour
commanded
Lazarus
to
arise
,
there
went
forth
a
power
from
him
that
raised
him
,
Moti
movemus
,
acti
agimus
,
when
the
will
is
regenerate
and
made
pliable
,
then
it
readily
obeyes
all
Gods
commands
,
be
they
never
so
hard
or
harsh
to
flesh
and
bloud
;
yet
they
can
doe
all
things
Evangelically
through
Christ
that
strengthens
them
.
God
gives
them
his
preventing
,
assisting
,
co-operating
,
persevering
grace
,
Iob
11.13
,
14.
2
Such
commands
as
these
shew
us
our
duty
,
not
our
ability
,
and
must
make
us
in
the
sense
of
our
own
inability
,
prepare
our selves
to
sue
unto
him
for
preparation
.
3
Such
commands
make
the
wicked
more
inexcusable
,
who
had
power
in
Adam
to
obey
all
Gods
commands
,
but
they
in
him
have
lost
it
,
and
by
their
daily
obstinacy
,
and
falling
away
from
God
,
and
his
wayes
,
they
have
justified
that
grand
Apostasie
of
our
first
Parents
.
4
The
threatnings
of
God
are
not
alwayes
absolute
and
irrevocable
,
Yet
forty
dayes
and
Niniveh
shall
bee
destroyed
;
that
is
,
if
they
repented
not
.
So
here
,
though
Israels
case
seemed
desperate
,
yet
the
Lord
bids
them
turn
,
and
he
would
be
propitious
to
them
.
5
Admit
the
Judgement
be
irrevocable
,
and
Gods
people
must
notwithstanding
their
repentance
,
bee
Captives
to
the
Assyrians
,
yet
their
repentance
had
not
been
fruitless
,
for
they
should
have
escaped
eternal
misery
.
2
In
this
Life
,
the
punishment
of
such
Penitents
is
oft
mitigated
,
though
not
totally
removed
.
Hence
we
usually
see
,
that
in
times
of
publick
Calamity
it
goeth
best
with
the
best
men
;
to
them
these
are
but
fatherly
Chastisements
,
when
to
the
wicked
they
are
fore-runners
of
greater
wrath
.
A
Ieremy
,
Ezekiel
,
Daniel
may
goe
into
Captivity
,
but
it
is
for
good
,
as
the
Lord
said
sometimes
of
his
People
,
I
will
send
them
into
the
Land
of
Caldea
for
good
,
Ier.
24.5
.
such
mourners
shall
be
marked
for
Mercy
when
Judgement
comes
.
Ezek.
9.4
.
4
Here
are
the
Persons
,
to
whom
this
Exhortation
is
applied
and
directed
,
and
that
is
,
to
the
ten
Tribes
,
who
are
often
called
by
the
name
of
Israel
,
as
being
his
off-spring
,
1
King
.
14.18
.
&
2
King
.
3.3
.
&
10.32
.
hee
names
them
twice
,
and
ingeminates
the
title
,
the
better
to
awaken
them
,
and
quicken
their
attention
,
as
also
to
shew
his
great
affection
to
them
,
as
David
named
Absolon
twice
,
whom
he
loved
.
So
our
Saviour
speaking
to
Ierusalem
,
doubles
the
title
,
O
Ierusalem
,
Ierusalem
,
Mat.
23.37
.
to
awaken
them
,
to
shew
his
tender
love
and
compassion
to
them
,
and
to
shew
his
anger
against
their
sins
,
he
Pathetically
cries
out
,
O
Ierusalem
,
Ierusalem
,
which
killest
the
Prophets
,
&c.
q.
d.
Thou
that
hast
been
the
place
which
God
hath
honoured
with
his
special
presence
,
and
chosen
above
all
the
places
of
the
earth
for
his
habitation
,
to
fix
his
name
there
,
art
thou
become
a
den
of
Devils
and
Murderers
?
So
the
Lord
here
,
the
better
to
rouze
these
Israelites
out
of
their
security
and
impenitency
,
by
an
Epanodos
,
doubles
their
name
,
saying
,
Thus
will
I
doe
to
thee
,
O
Israel
,
and
because
I
will
doe
thus
unto
thee
,
prepare
to
meet
thy
God
,
O
Israel
.
5
Since
we
are
backward
and
averse
to
this
duty
of
Returning
,
he
backs
his
Exhortation
with
a
double
Motive
.
1
The
first
is
a
drawing
Motive
,
taken
from
the
consideration
of
Gods
readiness
to
pardon
Penitents
.
Hee
is
thy
God
,
prepare
to
meet
thy
God
;
hee
is
thine
by
Profession
,
though
thou
hast
walkt
unanswerably
to
it
.
And
2.
he
is
Thy
God
in
Covenant
with
thee
,
and
so
ready
to
receive
thee
,
if
thou
wilt
but
truly
turn
to
him
.
The
second
is
a
driving
Motive
,
and
is
drawn
from
the
consideration
of
Gods
Almighty
Power
(
vers.
13.
)
who
was
now
marching
against
them
.
This
power
(
the
better
to
awaken
them
)
he
sets
forth
by
six
Royalties
.
-
1
He
formeth
the
Mountains
.
-
2
Creates
the
Winds
.
-
3
Knows
mens
Thoughts
.
-
4
Maketh
the
Morning-darkness
.
-
5
Treads
upon
the
high
places
of
the
Earth
.
-
6
He
is
the
Lord
of
Hosts
.
OBSERVATIONS
.
1
When
lesser
Iudgements
will
not
mend
a
People
,
God
usually
comes
with
greater
.
When
Blasting
,
Mildew
,
Famine
,
Pestilence
and
Sword
can
doe
no
good
,
then
look
for
a
Thus
will
I
doe
unto
thee
;
that
is
,
I
will
utterly
destroy
thee
,
for
remedies
are
in
vain
,
when
the
sore
is
so
desperate
.
So
Isa.
1.5
.
Why
should
yee
be
smitten
any
more
?
q.
d.
your
case
is
desperate
and
incurable
,
and
therefore
I
will
trouble
my self
no
more
with
you
,
but
will
now
utterly
destroy
you
.
And
this
is
that
,
which
highly
aggravates
Englands
Sin
,
we
have
been
long
incorrigible
under
[
*
](A45333-e31370-b)
*
See
more
in
my
Com.
on
Hos.
13.16
.
Obs.
4.
p.
68.
lesser
Judgements
,
and
therefore
what
can
we
now
expect
,
but
that
the
Lord
should
come
with
a
Thus
will
I
doe
unto
thee
,
O
England
,
and
because
I
will
doe
thus
unto
thee
,
prepare
to
meet
thy
God
,
O
England
.
2
Obs.
God
will
not
stick
to
punish
his
owne
people
,
and
that
severely
,
when
they
sin
against
him
.
Where
he
bestowes
the
greatest
Priviledges
,
there
he
inflicts
the
greatest
Judgements
.
He
is
sharper
with
them
than
with
Heathens
,
because
they
are
nearer
to
him
,
and
so
their
sins
doe
more
dishonour
him
.
The
sins
of
a
David
doe
more
dishonour
God
,
than
the
sins
of
many
uncircumcised
Philistims
.
God
will
be
sanctified
of
all
his
nigh
ones
,
(
Levit.
10.2
.
)
He
dwells
amongst
his
people
,
and
cannot
endure
their
provocations
.
We
can
endure
dung
in
our
fields
,
but
not
in
our
houses
;
we
can
bear
with
briars
and
thorns
in
the
Wilderness
,
which
we
cannot
endure
in
our
inclosed
Gardens
.
Eli
,
David
,
Hezekiah
,
Zachariah
,
Ierusalem
,
Esa.
22.1
.
Dan.
9.12
.
3
Obs.
Ministers
must
apply
the
Word
unto
their
people
.
Thus
will
I
doe
to
thee
O
Israel
.
This
is
the
only
way
to
convince
and
convert
men
;
4
Obs.
God
usually
warnes
before
he
smites
.
In
mercy
here
he
warnes
his
people
of
approaching
Judgements
,
and
bids
them
prepare
to
meet
him
.
He
Lightens
before
he
Thunders
,
and
shoots
off
his
Warning-peeces
,
Calamitas
dicitur
ventura
ut
agente
populo
paenitentiam
non
veniat
.
Hieron
.
See
more
in
my
Com.
on
Hos.
13.16
.
p.
65
before
he
shoots
off
his
Murdering-peeces
.
He
might
have
come
suddenly
upon
them
,
and
swept
them
away
like
dung
from
the
face
of
the
earth
for
their
obstinacy
,
but
see
his
transcendent
clemency
and
pitty
,
he
warnes
them
before
he
destroyes
them
,
and
counsels
them
before
he
condemns
them
.
5
Obs.
God
usually
mingles
Mercies
with
his
Iudgements
,
and
Consolations
with
his
Comminations
.
Hee
tells
Israel
here
of
Judgements
,
but
withall
he
tells
them
of
mercy
upon
repentance
;
with
the
one
he
drawes
us
,
as
with
cords
of
love
,
and
with
the
other
he
drives
us
home
to
himself
.
The
best
have
need
of
both
,
we
have
all
need
to
hear
of
Iudgements
,
to
keep
us
from
presumption
;
and
of
Mercy
,
when
humbled
,
to
keep
us
from
despair
.
Hence
God
so
oft
joyns
both
together
,
as
Levit.
26.
Deut.
28.
and
the
Prophets
doe
usually
allay
the
terrours
of
the
Law
,
with
the
comforts
of
the
Gospel
,
Ioel
2.14
.
6
Obs.
God
ownes
his
people
,
even
when
they
are
guilty
of
great
sins
.
He
is
God
,
and
not
like
Man
,
that
casts
off
men
for
every
light
offence
.
Hee
tells
them
here
,
I
am
thy
God
still
by
profession
,
though
thou
hast
not
walkt
up
to
that
priviledge
.
I
am
thine
by
Covenant
,
and
thou
art
mine
Israel
still
,
therefore
prepare
to
meet
me
,
and
stand
no
longer
out
against
me
.
7
Obs.
When
the
Lord
is
coming
against
a
people
in
Iudgement
,
he
then
expects
that
they
should
presently
prepare
to
meet
him
by
humble
supplication
,
and
real
repentance
.
1
We
must
meet
God
with
a
Petition
in
our
hands
;
thus
Subjects
usually
address
themselves
to
their
Soveraign
;
especially
when
they
come
under
the
notion
of
Offenders
,
or
Malefactors
to
beg
a
pardon
.
We
should
dispatch
these
our
Ambassadours
,
our
Prayers
and
teares
,
to
meet
him
in
the
way
,
(
Luke
14.32
.
)
while
he
is
yet
afarre
off
,
1
It
hath
an
Universal
power
in
removing
Judgements
,
or
procuring
Mercies
.
The
most
signal
providential
changes
that
ever
were
made
in
the
world
,
have
been
made
by
the
Prayers
of
Gods
people
.
Prayer
is
as
it
were
the
Midwife
to
bring
great
Blessings
into
the
world
,
and
remove
great
Judgements
from
us
;
and
therefore
when
the
Lord
would
destroy
a
people
,
he
commands
his
Ieremies
to
forbear
praying
for
them
,
they
must
not
meet
him
in
this
kind
to
mediate
or
intercede
for
them
,
(
Ier.
7.16
.
&
14.11
.
)
thereby
implying
,
that
he
cannot
deny
the
Prayers
of
his
people
.
2
These
Ambassadours
have
an
awakening
power
.
God
seems
to
sleep
and
take
no
notice
of
the
miseries
of
his
people
many
times
,
but
then
by
their
Prayers
they
must
awaken
him
,
Iob
8.5
,
6.
There
are
two
things
which
doe
more
especially
awaken
God
,
1.
The
Rage
of
wicked
men
(
Psal.
12.5
,
&
78.65
,
66.
)
and
2.
The
Prayers
of
Gods
people
,
Psa.
82.
ult.
&
141.1
.
Isa.
51.9
.
3
They
have
a
binding
and
a
loosening
power
.
4
They
have
a
commanding
power
,
such
is
Gods
great
condescention
,
that
though
he
be
the
Commander
of
all
,
yet
hee
suffers
himself
to
be
commanded
by
the
Prayers
of
his
people
,
Isa.
45.11
.
Gods
people
have
often
experienced
the
power
of
Prayer
,
and
therefore
in
all
their
distresses
they
fly
to
their
Prayers
,
and
have
ventured
their
lives
,
resolving
rather
to
loose
them
,
than
their
praying
opportunities
,
Dan.
6.10
.
yea
and
this
hath
made
them
so
earnestly
beg
the
Prayers
of
Gods
people
,
Romans
15.30
.
they
will
not
part
with
their
interest
in
them
for
a
Kingdome
.
Yea
,
such
is
the
power
of
the
Prayers
of
the
godly
,
that
even
wicked
men
,
when
they
are
in
distress
,
have
begged
for
them
.
Thus
Pharaoh
beseeches
Moses
to
pray
for
him
,
and
Saul
calls
for
the
Prayers
of
a
Samuel
.
The
time
would
fayl
me
,
to
tell
of
the
great
exploits
,
which
the
Prayer
of
faith
hath
done
;
no
Conqueror
can
shew
such
famous
Trophies
and
Triumphs
as
it
can
doe
.
Prayer
actuated
,
and
inlivened
by
faith
,
hath
subdued
Kingdoms
,
stopped
the
mouthes
of
Lions
,
quenched
the
violence
of
fire
,
escaped
the
edge
of
the
Sword
,
&c.
Heb.
11.32
,
33
,
34
,
35
,
36.
and
hath
done
the
Churches
enemies
more
mischief
,
than
all
the
Armies
in
the
world
(
Psal.
56.9
.
)
how
[
*
](A45333-e32200-b)
*
Nihil
relictum
est
Britanicum
domare
Caesarem
,
Ni
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
preces
Gregis
.
V.
May
his
History
of
the
Parliament
of
England
,
l.
3.
c.
5.
p.
90
,
91.
folio
.
lightly
soever
wicked
men
esteeme
of
them
.
This
is
Gods
Ordinance
,
and
hee
ever
loves
to
be
found
in
his
own
way
.
2.
The
Prayers
of
Gods
people
suit
best
with
Gods
interest
and
ends
;
they
seek
the
advancement
of
Gods
glory
,
the
good
of
his
Church
,
the
increase
of
his
graces
in
their
souls
;
all
which
are
very
taking
with
God
.
3.
Their
Prayers
must
needs
be
powerful
,
if
you
consider
the
Persons
praying
,
they
are
Gods
Sons
and
Daughters
,
Neh.
Rogers
his
friend
at
midnight
,
Mr.
Love
on
Luke
11.8
.
and
Mr.
Fenner
on
Luke
11.9
.
p.
163.
folio
.
Mr.
Will
.
Sedgwick
his
Fast
Ser.
on
Isa.
62.7
.
p.
28.
&
43.
preacht
1642.
D.
Harris
his
Fast
Ser.
on
Luk.
10.6
.
p.
43
,
&c.
p.
3.
preacht
1642.
his
peculiar
people
,
the
Spouse
of
Christ
.
Now
Relations
can
doe
much
;
and
if
we
,
who
are
evil
,
will
give
good
things
to
our
Children
,
when
they
cry
to
us
,
much
more
will
God
supply
the
wants
of
his
,
when
they
call
upon
him
,
Matth.
7.11
.
4.
They
are
put
up
in
Christs
name
,
and
indited
by
his
Spirit
,
and
God
cannot
deny
Christ
that
makes
intercession
for
us
,
and
his
Spirit
,
that
makes
intercession
in
us
,
with
sighs
and
groans
.
2
We
must
meet
the
Lord
humbly
and
submissively
.
As
Benhadads
servants
met
the
King
of
Israel
,
with
ropes
about
their
necks
,
because
that
they
had
heard
,
that
the
Kings
of
Israel
were
merciful
Kings
.
So
let
us
put
ropes
about
our
necks
,
as
signs
of
our
acknowledgement
,
that
we
are
worthy
of
death
;
and
the
rather
,
because
the
God
of
Heaven
is
a
merciful
God
,
(
1
King
.
20.31
.
)
Rising
and
raging
at
Gods
Chastisements
like
a
wilde
Bull
in
a
net
,
when
men
are
full
of
the
fury
of
the
Lord
(
Esay
51.20
.
)
this
is
the
way
to
provoke
God
,
to
goe
on
in
wrath
against
us
,
and
to
double
his
strokes
upon
us
,
Levit.
26.24
.
If
a
Potent
Prince
should
raise
a
great
Army
against
us
,
and
we
had
no
strength
to
oppose
his
strength
,
the
only
way
is
to
meet
him
with
humble
,
submissive
Supplications
,
and
so
make
peace
with
him
.
So
,
when
ever
we
find
,
that
the
great
God
is
angry
with
us
for
our
sins
,
let
us
lay
down
the
weapons
of
our
rebellion
;
submit
unto
him
;
judge
our selves
,
and
then
he
will
not
judge
us
;
accuse
our selves
,
and
he
will
acquit
us
;
be
sharp
,
and
severe
with
our selves
,
and
he
will
be
merciful
to
us
;
let
us
accept
of
the
punishment
of
our
iniquity
,
and
justifie
him
,
in
all
that
he
hath
done
unto
us
,
and
then
we
have
his
promise
for
pardon
,
Levit.
26.40
,
41
,
42.
wee
know
,
it
is
not
for
Gods
honour
to
trample
upon
worms
.
The
Lion
will
not
seize
on
a
yeelding
Prey
,
the
Maftiff
will
not
fall
on
the
little
Dogge
,
that
lyes
on
its
back
,
turns
up
all
four
,
and
cries
quarter
.
The
bending
Reed
is
preserved
,
when
the
stubborn
Oke
is
pluckt
up
by
the
roots
.
It
is
the
proud
and
haughty
,
whom
God
resists
;
he
sets
himself
in
Battle
array
against
them
,
and
delights
to
manifest
his
power
in
their
subversion
,
Esay
2.12
.
to
18.
But
the
humble
are
his
habitation
and
delight
.
Let
us
therefore
meet
him
submissively
,
considering
wee
are
not
a
match
for
him
.
Sinful
Nations
are
too
weak
for
God
,
how
much
more
are
single
Persons
,
Esay
40.15
.
1
Cor.
10.22
.
It
is
God
,
that
overturns
Kings
and
Kingdoms
at
his
pleasure
,
hee
hath
overthrown
Kingdoms
that
stood
like
firme
Rocks
.
Of
all
things
here
below
,
we
count
Metals
the
strongest
,
as
Gold
,
Silver
,
Brass
,
Iron
,
of
which
Nebuchadnezzars
Image
was
composed
,
(
Dan.
2.32
,
33.
)
whereby
is
meant
the
Babylonian
,
Persian
,
Grecian
,
and
Roman
Monarchies
,
the
four
greatest
Monarchs
of
the
World
,
yet
three
of
these
the
Lord
hath
already
dasht
in
peeces
,
and
the
Iron
one
of
Rome
only
remains
,
which
God
will
shortly
lay
in
the
dust
.
3
We
must
meet
God
with
grace
in
our
hearts
.
If
wee
goe
to
meet
God
,
our
business
is
to
make
our
peace
with
God
,
which
we
cannot
doe
without
grace
,
for
to
the
wicked
there
is
no
peace
.
Now
grace
th●ugh
it
hath
many
other
,
yet
it
is
chiefly
woven
up
,
and
composed
of
these
two
golden
threads
,
1.
Love
to
God
.
2
Hatred
of
sin
.
Love
to
God
.
We
must
love
him
appretiative
&
intensive
,
with
highest
intention
of
affection
.
Love
is
our
best
affection
,
and
therefore
most
fit
for
God
who
is
our
best
friend
.
2
Hatred
of
Sin
.
There
are
two
Affections
especially
which
set
themselves
against
sin
,
which
are
,
Hatred
and
Grief
.
Hatred
respects
the
nature
of
sin
,
and
Grief
respects
the
nearness
of
sin
.
If
we
had
no
sin
we
should
hate
it
,
but
if
it
were
not
near
us
,
we
should
not
grieve
for
it
.
There
are
many
,
that
hate
sin
but
never
grieve
for
it
,
but
we
must
meet
God
with
both
these
affections
in
us
;
wee
must
hate
sin
as
to
its
owne
nature
,
and
grieve
for
it
as
it
is
our
owne
sin
,
and
as
we
offend
God
thereby
;
and
this
is
to
meet
God
with
grace
in
our
hearts
.
4
We
must
meet
God
with
Christ
in
our
armes
.
There
is
no
seeing
his
face
,
unless
we
bring
this
our
elder
brother
with
us
.
God
is
holy
,
and
we
are
unholy
,
so
that
he
will
not
treat
with
us
without
Christ
,
nor
can
wee
think
of
God
out
of
Christ
,
but
with
extream
horrour
;
besides
,
God
will
have
satisfaction
for
sin
past
,
before
he
treat
for
the
time
to
come
;
now
Christ
is
our
Atonement
,
and
our
Mediator
,
and
wee
can
expect
no
good
from
God
without
him
,
therefore
let
us
meet
him
with
Christ
in
our
armes
.
5
We
must
meet
God
with
true
Repentance
.
Sorrow
befits
a
Sinner
,
as
a
garment
doth
the
body
.
The
garment
of
Repentance
was
made
for
sinners
.
Had
we
never
sinned
,
we
had
never
sorrowed
.
Repentance
is
Gods
delight
,
it
is
his
favourite
,
which
he
comes
down
from
Heaven
to
salute
and
embrace
,
Esay
57.15
.
Luke
15.20
.
Sin
armes
God
against
us
,
but
repentance
disarmes
him
;
he
cannot
with-hold
Mercies
from
the
penitent
,
his
promise
hath
given
repentance
power
to
prevail
with
him
,
it
is
the
way
of
his
owne
prescribing
,
when
he
would
have
his
people
to
find
mercy
in
his
eyes
,
hee
bids
them
take
this
course
,
Isa.
1.16
,
17.
&
55.7
.
Cant.
6.13
.
Ier.
4.14
.
&
13.
ult.
Ezek.
18.31
,
32.
Ioel
2.12
,
13.
Zeph.
2.1
,
2
,
3.
Acts
17.30
.
Iam.
4.8
,
9
,
10.
This
is
a
never
failing
remedy
,
it
alwaies
obtaines
either
the
blessing
sought
for
,
or
some
better
thing
;
as
we
see
in
Manasses
,
the
Ninivites
,
Mary
Magdalen
,
the
Prodigal
,
Paul
,
the
Israelites
,
Judg.
10.15
,
16.
Yea
,
the
very
shadow
of
repentance
can
doe
something
for
the
removal
of
a
temporal
Judgement
;
as
we
see
in
Ahabs
hypocritical
humiliation
,
and
Rehoboams
,
2
Chron.
12.6
,
7.
The
Israelites
that
cried
unto
the
Lord
only
in
their
trouble
,
yet
were
delivered
out
of
their
distress
;
and
if
the
shadow
can
doe
so
much
,
what
will
not
the
substance
doe
?
Repentance
qualifies
the
soul
,
and
fits
it
for
Mercies
Temporal
,
and
Spiritual
.
It
makes
the
heart
soft
,
tender
,
flexible
,
and
ready
to
receive
any
impression
from
God
,
Acts
9.6
.
This
is
that
Panacea
,
that
Catholicon
,
that
Universal
remedy
against
all
maladies
,
2
Chron.
7.14
.
Ier.
18.7
,
8.
These
tears
and
waters
of
repentance
are
very
medicinal
,
and
can
prevail
with
God
,
when
no
others
can
,
to
extinguish
the
fire
of
his
wrath
,
which
is
now
gone
forth
against
us
.
England
is
now
upon
her
Sick-bed
,
and
we
have
great
cause
to
fear
,
that
shee
is
upon
her
Death-bed
,
and
will
scarcely
recover
;
wee
shall
shortly
see
whether
she
will
live
or
dye
,
her
critical
hour
is
now
at
hand
,
and
we
may
justly
suspect
her
death
;
and
that
because
God
hath
cast
his
dealings
with
us
into
so
many
moulds
and
forms
,
and
tried
us
every
way
,
and
yet
we
do
not
prepare
to
meet
him
.
God
hath
been
pleading
with
England
,
this
hundred
years
by
his
Word
,
for
his
Worship
,
for
his
Day
,
for
his
Discipline
,
and
for
the
power
of
godliness
,
and
yet
we
have
not
prepared
to
meet
him
.
God
hath
of
late
years
been
pleading
with
Fire
and
Sword
,
and
though
these
bloudy
Arguments
have
spread
abroad
,
a●d
there
is
scarcely
a
Town
where
bloud
hath
not
been
shed
;
yet
have
we
not
prepared
to
meet
the
Lord
.
The
Rod
hath
a
voyce
,
but
we
have
not
heard
it
,
Micah
6.9
.
It
is
a
sad
Symptom
of
destruction
,
when
we
shall
see
the
Rod
,
but
n●t
hear
it
;
it
is
a
sign
that
we
are
either
deaf
,
or
dead
.
God
hath
spoken
to
us
with
anger
in
his
countenance
,
and
thunder
in
his
voyce
,
will
yee
still
prophane
my
Holy
things
?
persist
in
your
formality
?
and
goe
on
in
your
rebellion
against
me
?
and
yet
we
turn
the
deaf
eare
to
him
,
hating
to
be
reformed
.
And
now
when
we
thought
all
Gods
Judgements
were
buried
,
and
the
memory
of
them
was
almost
obliterated
,
yet
they
seeme
to
revive
,
and
to
be
raised
out
of
their
Graves
again
.
We
are
now
dying
and
know
it
not
,
gray
hairs
are
here
and
there
upon
us
,
and
we
take
no
notice
of
it
(
Hos.
7.9
.
)
God
cries
to
us
by
his
Judgements
,
To
day
if
yee
will
hear
his
voyce
,
harden
not
your
hearts
;
while
it
is
called
to
day
make
your
peace
with
mee
,
before
the
night
of
warre
,
dearth
,
and
death
surprize
you
.
God
hath
set
forth
a
Third
Edition
of
Warre
,
he
hath
printed
his
Wrath
in
Capital
letters
,
his
Spurs
stick
deep
in
our
sides
,
and
our
lashes
are
heard
over
all
parts
of
Christendome
;
and
yet
how
little
are
we
affected
therewith
,
and
how
careless
are
we
to
prepare
to
meet
the
Lord
.
With
what
a
horrid
stupidity
are
wee
benummed
?
the
Plague
of
Lots
Wife
hath
fallen
upon
us
,
and
we
are
turned
into
Stones
and
Pillars
;
so
that
as
our
Saviour
wept
over
Ierusalem
,
so
should
we
weep
over
England
for
its
induration
,
and
not
knowing
the
day
of
her
Visitation
.
There
is
a
dark
and
dismal
cloud
of
wrath
hangs
over
our
heads
;
there
is
but
one
way
left
to
prevent
its
falling
on
us
,
and
that
is
,
1.
Personal
Repentance
,
every
one
to
amend
one
.
2.
Domestical
Repentance
,
every
Family
apart
must
humble
themselves
for
their
family
sins
,
Zach.
12.12
.
3.
National
Repentance
,
when
the
Magistrate
shall
command
the
whole
Nation
to
humble
themselves
,
for
the
crying
sins
,
and
great
provocations
,
which
have
been
daily
committed
in
the
midst
of
us
.
Till
this
be
done
,
I
shall
never
expect
that
truth
or
peace
should
abide
long
amongst
us
.
Let
us
then
every
one
fall
heartily
to
this
work
,
which
must
of
necessity
be
done
,
or
else
we
are
undone
,
Luke
13.3
.
Ioh.
3.5
.
let
us
humble
our selves
,
and
then
God
will
raise
us
up
,
Iob
22.29
.
Iam.
4.10
.
Let
us
weep
now
,
and
we
shall
have
joy
when
troubles
come
,
Iob
5.22
.
Hab.
3.16
.
Our
sins
are
the
Achans
which
have
troubled
our
Israel
;
our
sins
are
the
Ionahs
which
have
raised
these
storms
and
tempests
amongst
us
;
our
sins
are
the
Sheba's
that
have
raised
rebellion
in
the
Land
,
it
is
our
malignant
sins
,
which
have
raised
up
against
us
malignant
enemies
;
let
us
then
stone
these
Achans
,
and
our
troubles
will
cease
;
drown
these
Ionahs
,
and
our
storms
will
over
;
cut
off
the
heads
of
these
Sheba's
,
and
our
troubles
will
end
;
let
us
destroy
our
malignant
sins
,
and
God
will
soon
destroy
our
malignant
enemies
.
If
men
would
but
judge
themselves
,
they
should
not
be
judged
of
God
,
1
Cor.
11.31
.
Let
us
then
set
upon
this
Soul-inriching-work
of
Self-examination
,
Ant.
Burgess
,
in
his
Treatise
of
Self-judging
and
Self-judging
.
Let
us
arraign
our selves
,
and
set
our selves
as
in
Gods
presence
,
before
his
bar
.
Let
us
examine
,
and
take
a
view
of
our selves
,
in
the
Glass
of
Gods
Law
,
and
when
wee
have
found
out
our
corruptions
,
let
us
with
shame
and
sorrow
confess
them
,
and
spread
them
before
the
Lord
,
to
move
him
to
shew
pitty
to
us
.
Let
us
judge
our selves
worthy
to
be
destroyed
for
them
,
humbly
imploring
pardon
,
in
the
name
and
mediation
of
Jesus
Christ
.
Doe
but
this
soundly
,
and
sincerely
,
and
it
will
qualifie
thee
,
for
mercies
Temporal
,
Spiritual
,
and
Eternal
;
and
give
thee
title
and
interest
in
many
gracious
Promises
;
as
Levit.
26.40
,
41
,
42.
Prov.
28.13
.
1
Ioh.
1.9
.
The
Lord
is
now
upon
his
march
against
us
,
it
is
time
therefore
for
us
to
meet
him
with
our
Prayers
,
and
mollifie
him
with
our
Tears
,
considering
our
own
inability
to
grapple
with
him
;
Can
dust
and
ashes
contend
with
the
God
of
Heaven
and
Earth
?
Can
we
with
ten
thousand
Lusts
,
meet
the
Lord
with
twenty
thousand
of
Angels
?
Can
impotency
vie
with
Omnipotency
?
O
no.
2
Consider
,
we
cannot
run
from
God
(
Psal.
139.7
.
Amos
9.2
,
3.
)
we
can
goe
no
where
from
God
,
but
we
must
fall
into
his
hands
.
Let
us
therefore
run
from
him
,
to
him
,
Ab
irato
ad
placitum
,
from
him
as
an
angry
God
,
to
him
as
a
reconciled
Father
.
Bloud-letting
is
the
cure
of
bleeding
,
and
to
close
with
an
enemy
is
the
way
to
avoyd
the
blow
.
3
Consider
,
If
we
goe
not
to
meet
God
,
he
will
fetch
us
.
He
will
either
fill
our
souls
with
terrours
,
or
else
send
outward
afflictions
to
arrest
us
.
When
Ioab
would
not
come
to
Absolon
,
he
commands
his
field
of
Corn
to
bee
fired
,
and
then
Ioab
arose
and
came
,
2
Sam.
14.30
,
31.
Physicians
sometimes
to
cure
the
Lethargy
,
doe
cast
into
a
Feaver
;
so
doth
God
,
oft
cure
us
of
one
evil
by
another
.
If
the
Word
cannot
,
the
Sword
shall
fetch
us
in
,
or
else
doe
that
which
is
worse
,
send
us
to
Hell
.
Let
us
then
learn
to
prevent
blows
;
hearken
to
counsel
and
you
may
be
safe
,
else
rods
are
prepared
for
the
backs
of
fools
,
Prov.
26.3
.
If
we
come
not
in
of
our selves
,
let
us
expect
some
sad
Messenger
to
fetch
us
;
therefore
while
the
sea
is
calm
,
and
the
weather
fair
,
let
us
set
out
to
meet
our
God
.
What
the
Lord
said
of
Hezekiah
,
is
too
true
of
England
,
that
he
rendred
not
according
to
what
he
had
received
;
so
we
are
much
behind
hand
with
God
,
we
receive
much
,
but
we
return
little
;
the
Christian
World
is
turned
Bankrupt
,
and
God
is
now
issuing
forth
Process
to
seize
upon
Body
,
Goods
,
and
Life
.
Hee
cannot
have
what
he
would
have
,
he
will
therefore
have
what
he
should
have
.
He
is
now
setting
us
as
low
,
as
we
have
hitherto
set
his
love
.
Long-suffering
is
now
at
an
end
;
God
will
have
all
paid
now
,
or
else
Justice
will
set
abroach
our
bloud
.
O
England
,
then
repent
,
and
prepare
to
meet
thy
God
;
and
to
incourage
us
,
know
,
that
if
wee
will
goe
to
meet
God
,
he
will
come
to
meet
us
;
he
will
meet
our
sorrow
with
his
sense
of
it
;
our
Prayers
with
his
presence
,
and
propitious
answers
;
and
our
tears
with
his
handkerchief
.
Nay
,
he
will
meet
us
with
embraces
,
as
the
father
of
the
Prodigal
did
his
returning
Son
,
Luke
15.20
.
Let
us
then
goe
to
him
,
with
humble
acknowledgements
in
our
mouthes
,
and
say
to
him
,
Father
,
we
have
sinned
against
Heaven
,
and
before
thee
,
we
have
abused
thy
Mercies
,
despised
thy
Judgements
,
despited
thy
Spirit
,
and
have
not
returned
unto
thee
.
Let
us
thus
in
humility
fall
down
at
Gods
feet
,
and
he
will
fall
on
our
necks
,
and
embrace
us
in
the
armes
of
his
love
.
Seeing
therefore
God
will
doe
thus
unto
us
,
let
us
prepare
our selves
to
meet
our
God
.
[
See
more
concerning
the
necessity
,
and
excellency
of
Repentance
,
in
Master
Perkins
,
Mr.
Dyke
,
and
Doct.
Tho.
Taylor
,
their
particular
Treatises
of
Repentance
,
Mr.
Hookers
Souls-preparation
for
Christ
,
Mr.
Bridge
on
Matth.
4.2
.
D.
●restons
Iudas
Repentance
,
and
Pauls
conversion
,
Mr.
Fenners
Danger
of
deferring
Repent
.
Many
Treatises
of
Mr.
Baxter
about
Conversion
,
Mr.
Swinnocks
Key
to
Regeneration
,
on
Iohn
3.3
.
Binchius
his
Mellific
.
Theolog.
Loc.
19.
P.
4.
p.
90.
&
Doct.
Holdsworth
on
Hos.
14.2
.
Dyke
on
Conscience
,
p.
49.
and
on
the
Sacrament
,
p.
37.
Taffin
on
Amendment
,
p.
422.
Mr.
Baines
Ser.
Rev.
2.4
.
p.
17.
Doct.
Loves
Ser.
on
Isa.
21.12
.
Doct.
Burges
his
Fast
Serm.
on
Jer.
4.14
.
Harsenet
on
Repentance
,
Mr.
Case
his
Morning
Lectures
in
quarto
,
p.
485.
&c.
Reyner
his
Precepts
for
Practice
,
p.
4
,
5.
]
VERSE
13.
For
loe
,
he
that
formeth
the
Mountains
,
and
createth
the
Winds
,
and
declareth
unto
man
what
is
his
thought
;
that
maketh
the
morning
darkness
,
and
treadeth
upon
the
high
places
of
the
earth
;
the
Lord
,
the
God
of
Hosts
is
his
name
.
IN
the
precedent
Verse
the
Lord
seeks
to
draw
his
People
to
himself
by
Mercies
,
he
mindes
them
of
his
Covenant
,
and
tells
them
they
were
his
Israel
still
,
and
therefore
they
ought
not
to
stand
it
out
against
him
,
but
speedily
submit
themselves
,
and
meet
their
God
with
intreaties
of
peace
,
who
was
still
ready
to
receive
them
.
But
least
this
should
not
work
upon
such
indurate
Sinners
,
the
Prophet
comes
in
this
Verse
to
proclaime
Gods
Majesty
,
Omnipotence
,
Omniscience
,
&c.
The
better
to
affect
and
awaken
these
drowsie
ones
,
and
to
make
them
fear
;
We
have
here
a
multiplicity
and
heap
of
excellent
Titles
given
to
God
;
for
the
bare
naming
of
God
is
little
regarded
by
most
men
,
but
when
the
Transcendent
Excellencies
of
God
,
shall
in
variety
of
words
,
bee
set
forth
to
the
life
unto
us
,
this
strikes
an
awe
and
reverence
in
our
hearts
.
In
the
words
we
have
,
-
1
An
elegant
description
of
the
glorious
Majesty
of
God
,
set
forth
in
state
and
solemnity
,
by
Six
Royalties
.
-
2
Here
is
the
note
of
Attention
,
Loe
,
or
behold
,
q.
d.
doe
not
lightly
pass
over
this
,
but
deeply
ponder
,
and
diligently
consider
,
the
Power
,
and
Majesty
of
this
great
God
,
with
whom
thou
hast
to
doe
.
-
3
Here
is
the
reason
of
this
glorious
description
of
God
,
included
in
the
Particle
For
,
for
hee
that
formeth
the
Mountains
,
and
creates
the
Winds
,
&c.
It
is
he
that
is
marching
in
fury
against
thee
,
who
is
a
consuming
Fire
,
whose
Power
and
Majesty
thou
art
not
able
to
resist
;
and
therefore
beware
of
provoking
him
to
wrath
against
thee
,
by
thy
impeniten●
,
for
Quot
tituli
,
tot
ora
;
all
these
Titles
,
and
Elogies
,
are
as
●o
many
mouthes
to
call
upon
us
,
to
fear
the
Lord
,
and
to
turn
unto
him
.
As
first
,
It
is
he
that
formeth
the
mighty
and
the
massie
Mountains
;
therefore
fear
him
,
and
turn
unto
him
.
2.
It
is
he
that
by
his
Almighty
power
creates
the
fierce
and
terrible
Winds
,
therefore
fear
him
,
and
turn
unto
him
.
3.
It
is
he
that
searcheth
the
heart
,
and
trieth
the
reins
,
therefore
dissemble
not
with
him
,
but
truly
and
totally
turn
unto
him
.
4.
He
can
turn
the
light
into
darkness
,
This
Verse
is
a
Mine
full
of
rich
Treasures
,
I
shall
therefore
dig
for
them
.
1
He
forme●h
the
Mountains
.
They
were
not
cast
up
by
Noahs
Floud
(
as
some
weakly
have
imagined
)
but
are
here
expresly
said
to
be
formed
,
and
framed
by
the
most
wise
God
,
for
the
benefit
and
ornament
of
the
Universe
.
God
made
them
out
of
the
rude
Mass
,
and
confused
Chaos
of
earth
,
when
he
gathered
the
Waters
into
one
place
,
and
the
dry
land
appeared
,
Gen.
1.9
.
and
it
is
apparent
,
that
the
Mountains
were
in
being
before
Noahs
Floud
,
for
it
is
said
,
that
all
the
high
Mountains
were
covered
with
waters
(
Gen.
7.19
.
)
they
were
then
in
being
,
before
they
are
said
to
be
fixed
,
and
setled
by
God
(
Prov.
8.25
.
)
and
framed
in
weight
and
measure
by
him
,
Isa.
40.12
.
He
hath
made
the
Mountains
strong
and
stable
,
high
and
unmoveable
,
for
his
own
glory
,
(
Psal.
148.5
,
9.
)
and
the
good
of
Mankind
.
(
Psal.
65.5
.
)
By
the
Mountains
the
violence
of
the
Winds
are
broken
,
and
kept
from
hurting
us
,
and
so
they
are
for
Muniment
.
By
them
the
Universe
is
adorned
,
and
made
more
glorious
and
wonderful
,
and
so
they
are
for
Ornament
.
By
them
the
Vallies
are
kept
warm
,
and
inriched
,
by
them
they
are
watered
with
Springs
,
and
showers
that
run
down
from
them
(
Iob
24.8
.
Psal.
104.10
.
)
To
them
men
run
for
shelter
and
defence
in
times
of
trouble
,
Psal.
11.1
.
Iosh.
2.16
.
Matth.
24.16
.
Heb.
11.38
.
By
them
Cities
are
defended
under
God
,
against
their
enemies
,
Psal.
125.2
.
upon
them
growes
Grass
for
the
sheep
,
and
beasts
of
the
field
,
and
here
they
feed
,
Iob
39.8
.
Psal.
50.11
.
&
148.9
.
Isa.
18.6
.
Here
many
Treasures
of
Mettals
and
Minerals
,
of
Lead
,
Iron
,
Brass
,
Stone
,
Silver
,
Gold
,
&c.
are
hid
,
Deut.
8.9
.
This
should
make
us
,
1.
Love
the
Lord
,
who
hath
so
curiously
formed
,
and
framed
the
Universe
for
the
good
of
man
.
2
It
should
make
us
fear
to
offend
him
,
who
by
his
Almighty
Power
hath
created
these
mighty
,
massie
Mountains
,
and
before
whom
they
tremble
,
and
melt
like
Wax
.
These
obey
God
,
and
praise
him
in
their
kind
(
Isa.
44.23
.
)
and
if
the
Lord
of
these
Mountains
be
against
us
,
no
Mountaine
can
fence
or
shelter
us
,
Ier.
3.23
.
Ezek.
38.20
.
A
due
apprehension
of
Gods
Majesty
,
will
make
us
perform
all
our
Duties
with
fear
and
reverence
,
Psal.
2.11
.
Heb.
12.29
.
We
should
take
shame
to
our selves
,
for
our
hardness
of
heart
,
and
great
insensibleness
,
when
we
consider
,
how
the
Mountains
,
and
inanimate
Creatures
tremble
at
his
presence
;
how
much
more
when
he
is
angry
;
and
if
these
be
overthrown
by
God
in
his
anger
,
Iob.
9.5
.
&
28.9
.
much
more
shall
wicked
men
,
those
metaphorical
Mountains
,
which
exalt
themselves
against
God
,
and
his
wayes
,
bee
overturned
by
him
,
Isa.
64.1
.
Zach.
4.7
.
2
Hee
createth
the
Wind.
This
is
the
second
Prerogative
Royal
of
the
great
God
.
By
creating
the
Mountains
and
the
Wind
,
two
mighty
things
(
under
which
Synecdochically
are
comprehended
the
other
Works
of
God
)
the
Prophet
sets
forth
Gods
Omnipotency
,
for
it
would
have
been
too
much
to
have
enumerated
all
the
rest
of
God
glorious
VVorks
,
and
therefore
he
pitcheth
on
some
chief
ones
,
and
leaves
us
to
conclude
of
the
rest
.
Before
he
had
spoken
of
the
creating
of
the
Mountains
,
now
he
comes
to
speak
of
the
VVinds
,
which
arise
(
as
some
conceive
)
out
of
those
Mountains
.
These
two
differ
in
nature
,
for
the
one
is
gross
and
unmoveable
,
but
the
VVinds
are
of
an
airie
,
thin
substance
,
which
cannot
be
seen
;
and
yet
such
is
their
power
that
they
toss
the
Seas
,
overthrow
the
strongest
Trees
,
cast
down
Houses
,
yea
and
overturne
Mountains
,
when
these
VVinds
are
shut
up
in
their
bowels
.
The
word
Ruach
is
Homonymous
,
1
Some
read
it
thus
,
he
createth
the
Soul
or
Spirit
.
Calvin
conceives
that
the
Prophet
speaks
of
the
spirit
of
man
,
though
he
excludes
not
the
VVind
,
and
his
reason
is
because
of
that
which
follows
,
viz.
The
shewing
to
man
his
thoughts
.
But
if
this
way
of
reasoning
were
valid
,
[
*
](A45333-e34390-b)
*
See
Caryl
on
Job
28.25
.
Iob
28.25
.
2
The
Socinians
and
their
followers
take
this
word
for
a
Spirit
,
and
that
Spirit
to
be
the
Holy
Ghost
;
this
they
doe
to
destroy
the
Deity
of
the
Holy
Ghost
.
See
here
what
windy
,
idle
,
addle
conceits
Hereticks
have
,
and
what
feeble
,
sandy
foundations
they
build
upon
;
they
catch
at
any
chrotchet
which
may
please
their
humours
:
For
it
is
plaine
here
that
the
Prophet
speaks
of
the
created
VVind
,
or
if
they
will
needs
read
it
Spirit
,
yet
it
is
a
created
Spirit
,
Hee
createth
Ruach
the
Wind
,
or
the
Spirit
.
But
the
Holy
Ghost
is
not
made
or
Created
,
but
proceedeth
from
the
Father
,
and
the
Son
,
and
is
God
blessed
for
ever
;
as
is
[
*
](A45333-e34470-b)
*
See
D.
Cheynel
on
the
Trinity
,
chap.
4.
p.
31.
D.
Owen
against
Bidle
,
Chap.
15.
p.
351.
D.
Arnold
Religio
Socin
.
p.
131.
&c.
D.
Cloppenburgh
and
Estwick
against
Bidle
,
and
above
all
(
as
having
much
in
a
little
room
)
The
Blasphemer
slaine
with
the
sword
of
the
Spirit
.
abundantly
proved
by
others
.
As
for
the
Natural
causes
of
the
VVind
,
Philosophers
differ
;
Some
conceive
that
the
Sun
drawing
up
Vapours
and
Exhalations
,
and
they
falling
down
again
by
violence
,
become
Winds
by
the
coldness
of
the
middle
region
.
2
Others
conceive
,
that
the
aire
being
pent
up
in
the
Vaults
and
Caves
of
the
earth
,
having
a
vent
doe
break
forth
,
and
so
spread
into
Winds
,
and
for
this
they
bring
Psal.
135.7
.
Ier.
10.13
.
&
51.16
.
Hee
causeth
the
Vapours
to
ascend
from
the
ends
of
the
earth
,
he
maketh
Lightning
for
the
rain
,
and
bringeth
the
wind
out
of
his
treasuries
;
VVe
have
many
Reasons
to
bless
God
for
the
Wind.
It
is
indeed
a
common
Blessing
,
but
yet
we
could
not
live
without
it
.
-
1
If
the
Aire
be
thick
,
dark
,
and
unwholsome
,
the
VVind
cleareth
and
purgeth
the
aire
for
the
health
of
our
Bodies
,
and
for
the
preservation
of
the
Creatures
.
They
dispel
noysome
Vapours
,
and
therefore
are
called
Scopae
mundi
,
the
worlds
Beesoms
,
with
which
God
sweeps
his
great
House
,
the
world
.
-
2
If
we
want
Rain
,
the
Winds
carry
the
Clouds
,
and
bring
us
rain
;
at
the
Prayers
of
Elijah
,
after
three
years
drought
,
the
Heavens
were
darkned
with
Clouds
and
Wind
,
whence
came
a
great
rain
,
1
King
.
18.45
.
-
3
They
cool
the
Aire
in
the
heat
of
Summer
,
and
help
to
refresh
us
.
-
4
They
help
our
Ships
to
sayl
,
and
bring
Commodities
from
all
Nations
to
us
;
and
help
our
Mills
to
grind
our
Corn.
-
5
They
serve
for
the
Miraculous
help
of
Gods
Church
and
People
.
When
the
Lord
had
brought
Israel
by
a
strong
hand
out
of
Aegypt
,
hee
caused
the
Sea
to
goe
back
by
a
strong
East-wind
,
and
made
the
Sea
dry
land
for
his
people
to
pass
thorough
,
Exod.
14.21
.
-
6
They
help
to
execute
Gods
Iudgements
on
the
wicked
.
VVith
an
East-wind
the
Lord
brought
Locusts
,
and
Grashoppers
on
Aegypt
to
devour
their
fruit
(
Exod.
10.13
,
19
)
and
by
a
VVest-wind
hee
drove
them
away
again
.
Theodosius
praying
against
his
enemies
,
the
winds
brought
back
the
enemies
Arrowes
on
their
owne
heads
,
which
made
Claudian
cry
,
O
nimium
dilecte
Deo
,
cui
militat
aether
,
Et
conjurati
veniunt
ad
classica
venti
!
Ascribe
not
then
great
VVinds
to
Conjurers
,
Witches
,
Devils
,
&c.
The
Winds
are
Gods
servants
,
and
doe
readily
obey
his
commands
(
Psal.
148.8
.
Matth.
8.26
.
)
and
not
the
Devils
.
Satan
without
Gods
leave
cannot
raise
so
much
wind
as
will
toss
a
feather
.
He
could
doe
nothing
in
this
kind
against
Iob
,
till
he
had
a
Commission
from
God
,
Iob
1.16
,
19.
3
This
is
not
all
,
for
the
Prophet
descends
to
man
,
and
tells
us
,
that
since
God
made
him
,
he
also
can
tell
him
his
thoughts
,
meditations
,
and
purposes
.
He
can
tell
what
Language
men
have
in
their
hearts
,
and
what
they
talk
within
themselves
,
as
the
rich
fool
did
,
Luke
12.17
.
Our
words
are
not
so
intelligible
to
men
,
as
our
thoughts
are
to
God
.
Christ
knew
what
was
in
man
,
hee
knew
their
thoughts
(
Ioh.
2.
ult.
and
therefore
he
answered
his
enemies
many
times
,
not
according
to
their
words
,
but
according
to
their
thoughts
,
Matth.
8.20
.
yea
God
knows
our
thoughts
before
we
think
them
,
and
our
conceits
before
we
conceive
them
,
hee
understands
them
afarre
off
,
Psal
139.2
.
he
being
intimo
nostro
intimior
,
nearer
to
us
than
our
flesh
is
to
our
bones
;
hee
knowes
our
thoughts
in
Posse
from
all
eternity
;
so
great
is
his
Omniscience
!
As
a
man
that
knoweth
what
Roots
he
hath
in
his
Garden
,
though
there
be
no
flower
appearing
,
yet
he
can
say
,
when
the
Spring
comes
,
this
and
this
will
come
up
.
So
it
is
here
,
God
knowes
our
frames
,
our
Principles
,
our
Projects
,
and
what
the
issue
will
be
,
nothing
is
hid
from
his
All-seeing
eye
.
The
words
are
diversly
read
.
1
Some
refer
the
Affix
to
God
,
thus
,
Hee
declareth
to
man
his
owne
mind
and
meditation
,
and
tells
him
what
hee
intends
to
doe
(
Esay
41.26
.
Amos
3.7
.
)
thus
he
revealed
his
mind
to
Abraham
before
hee
would
destroy
Sodome
,
and
Christ
reveals
his
secrets
to
his
Disciples
,
Iohn
15.15
.
2
The
Septuagint
mistaking
the
Original
,
read
it
thus
,
He
declareth
unto
man
his
Christ
,
Meshicho
,
Christum
,
vel
Unctum
suum
;
but
the
word
is
[
*
](A45333-e35160-b)
*
Quid
sit
cogitatio
vel
meditatio
sua
,
vel
eloquium
suum
,
nam
Suach
est
secum
cogitare
,
vel
secum
colloqui
.
Sanctius
.
Masecho
,
what
is
his
thought
.
But
the
proper
scope
of
the
Text
,
is
to
convince
the
Israelites
,
that
they
had
not
to
doe
with
men
,
but
with
the
Omniscient
God
,
who
searcheth
the
heart
,
and
trieth
the
reins
,
and
knoweth
the
hidden
things
of
man
,
even
the
most
secret
turnings
and
windings
,
ploddings
and
purposes
of
the
Soul
,
so
as
he
cannot
be
deceived
,
neither
will
he
be
mocked
.
A
man
may
know
much
by
himself
,
but
God
knowes
more
;
our
Consciences
may
accuse
us
of
some
things
,
but
God
is
greater
than
our
Consciences
,
and
knoweth
all
things
.
Q.
But
how
doth
God
declare
unto
man
his
Thoughts
?
Ans.
Divers
wayes
.
1.
Sometimes
he
discovers
and
disappoints
the
most
secret
aymes
,
and
intentions
of
men
,
and
so
makes
their
thoughts
visible
to
the
world
.
2
By
his
Ministers
,
they
opening
the
Word
of
God
,
which
is
a
Soul-searching
Word
,
doe
discover
to
men
the
thoughts
,
and
intents
of
their
hearts
,
Heb.
4.12
.
3
Sometimes
without
the
Word
,
God
by
his
Spirit
checks
men
,
and
convinceth
the
Conscience
of
the
vanity
,
and
sinful
imaginations
which
are
in
them
.
He
maketh
the
morning
darkness
.
The
Prophet
goes
on
still
to
shew
the
Almighty
Power
of
God
,
who
can
turn
the
brightest
morning
into
dreadful
darkness
,
and
the
most
glorious
day
into
a
dismal
night
.
If
he
be
angry
:
2
Others
read
the
words
thus
,
He
maketh
the
morning
and
the
darkness
;
that
is
,
he
maketh
both
Day
and
Night
.
God
shews
his
Power
,
not
only
in
creating
the
World
,
but
also
in
governing
the
whole
course
of
Nature
continually
,
exactly
ordering
the
Vicissitude
and
change
of
Day
and
Night
.
It
is
he
that
makes
the
Light
and
the
Darkness
,
in
the
morning
he
makes
the
light
to
arise
out
of
darkness
;
and
in
the
evening
he
makes
the
darkness
to
follow
the
light
.
This
sense
is
good
.
But
the
first
I
look
upon
as
most
genuine
from
the
text
.
Hee
treadeth
upon
the
high
places
of
the
earth
.
This
is
true
,
both
in
a
Literal
,
and
in
a
Metaphorical
sense
.
1
Take
the
words
Literally
for
the
highest
Hills
,
and
the
lofty
things
of
the
World
,
even
these
are
subject
unto
God
,
and
lye
at
his
feet
;
he
treads
upon
all
worldly
glory
and
excellency
.
As
Heaven
is
his
Throne
,
so
the
Earth
,
even
the
highest
places
of
the
earth
are
his
foot-stool
.
Hee
treads
upon
high
Mountains
,
high
Buildings
,
high
Fortifications
and
walled
Cities
,
High
places
(
Deut.
32.13
.
)
these
hee
turns
upside
down
,
when
ever
pleaseth
him
.
This
is
the
most
proper
sense
.
But
take
it
Metaphorically
,
either
for
the
high
places
of
the
earth
,
where
[
*
](A45333-e35420-b)
*
Bamah
.
excelsa
,
it
a
dicuntur
vel
à
celsitudine
montium
in
quibus
arae
ad
sacrificandum
constituerentur
;
vel
ab
ipsis
aris
quae
altae
sunt
.
Altars
were
erected
to
Idols
(
as
Numb.
33.52
.
2
Chron.
11.15
.
&
33.3
.
Ier.
32.35
.
Ezek.
16.16
.
)
even
these
will
God
tread
upon
and
destroy
,
Levit.
26.30
.
2
If
you
take
it
for
the
high
and
lofty
of
the
earth
,
even
these
Gods
hand
doth
reach
,
V.
Ravaneh
in
V.
excelsus
.
yea
and
his
feet
tread
upon
.
Hee
makes
the
proud
of
the
earth
his
foot-stool
,
Psal.
110.1
.
though
they
be
high
,
yet
he
will
make
them
know
,
that
there
is
an
higher
than
they
,
Eccles.
5.8
.
though
they
bee
mighty
,
yet
they
shall
know
,
that
there
is
one
who
is
Almighty
,
who
pulls
down
the
mighty
from
their
seats
,
and
is
terrible
even
to
the
Kings
of
the
earth
,
Psal.
76.12
.
Esay
.
2.10
.
Luke
1.52
.
Now
though
the
literal
sense
bee
here
principally
intended
,
yet
the
Mystical
and
Metaphorical
sense
would
not
be
excluded
.
Q.
But
who
is
it
that
doth
these
great
and
glorious
things
?
A.
The
Prophet
tells
you
,
it
is
Iehovah
the
God
of
Hosts
,
that
is
his
name
,
a
name
full
of
Power
,
Majesty
,
and
Excellency
,
and
therefore
to
be
reverenced
of
all
his
people
.
OBSERVATIONS
.
1
God
is
Omnipotent
.
Creation
is
a
work
of
Omnipotency
,
but
that
is
here
ascribed
to
God
;
it
is
he
that
formeth
the
Mountains
,
and
createth
the
Winds
,
and
turns
Light
into
darkness
,
and
hath
all
Creatures
at
his
command
,
and
therefore
he
must
needs
be
Almighty
.
Man
can
make
something
out
of
something
:
but
to
create
the
Universe
out
of
nothing
,
and
that
by
the
word
of
his
mouth
;
this
speaks
his
wonderful
Omnipotency
,
Psal.
33.6
,
9.
He
is
able
to
doe
whatsoever
he
will
,
Psal.
115.3
.
yea
his
Power
is
beyond
his
Will
,
for
of
stones
he
could
raise
up
Children
unto
Abraham
,
but
hee
will
not
,
Matth.
3.9
.
There
is
nothing
too
hard
for
him
,
no
difficulties
can
hinder
him
in
his
working
,
Iob
4.9
.
Matth.
19.26
.
Luke
1.37
.
Those
impossibilities
in
nature
which
are
the
reproach
of
Physitians
,
yet
are
they
Gods
Cure
.
The
power
that
is
in
the
Creature
is
but
derivative
,
and
by
participation
;
but
all
Power
is
in
God
perfectly
,
eminently
,
infinitely
,
and
originally
.
Fear
then
to
offend
him
;
though
he
be
slow
to
anger
,
yet
is
he
great
in
power
,
and
will
by
no
means
acquit
the
wicked
,
Nahum
.
1.3
.
2
Serve
him
with
fear
,
and
doe
all
that
wee
doe
to
him
with
the
greatest
reverence
.
So
did
Iob
,
ch.
40.4
.
&
42.5
.
&
Esay
6.5
.
let
us
readily
doe
his
commands
.
If
he
doe
but
call
to
any
of
the
Creatures
,
they
stand
up
together
,
as
ready
to
execute
whatever
their
great
Lord
and
Master
commands
them
,
Esay
48.13
.
yea
so
pliant
are
they
to
doe
his
will
,
that
they
contradict
their
owne
natures
to
serve
him
.
Fire
descends
from
Heaven
at
his
command
,
and
the
fluent
Waters
stand
as
a
wall
to
defend
his
people
,
and
destroy
their
enemies
;
which
may
shame
us
out
of
our
rebellion
,
and
disloyalty
,
when
we
see
how
the
inferiour
Creatures
serve
him
with
one
consent
.
2
It
likewise
serves
for
singular
comfort
,
and
that
many
wayes
.
1
It
may
be
thou
hast
great
enemies
coming
against
thee
,
yet
remember
still
,
that
there
is
a
greater
than
they
.
Suppose
Nations
,
all
Nations
should
come
against
thee
,
yet
compared
to
God
,
they
are
but
as
the
drop
of
a
busket
,
nothing
,
less
than
nothing
,
Esay
40.12
,
&c
,
&
51.12
,
13.
Rom.
8.30
.
There
are
more
with
us
than
are
with
them
;
with
them
is
but
an
arme
of
flesh
,
but
with
us
is
the
Almighty
,
not
as
a
bare
Spectator
,
but
as
an
Assister
,
and
fighter
for
us
,
2
Chron.
32.7
,
8.
2
It
may
be
thou
art
troubled
with
strong
corruptions
,
why
goe
unto
this
strong
God
,
there
is
nothing
too
hard
for
him
.
Though
thy
sins
have
been
habitual
,
customary
,
con-natural
sins
,
yet
he
is
the
God
of
Nature
,
and
can
change
Nature
.
Though
we
cannot
make
a
Black-more
white
,
yet
hee
can
,
Ier.
13.23
though
thy
sins
have
been
of
a
Crimson
dye
,
yet
he
is
able
to
make
them
white
as
Snow
,
Esay
1.18
.
3
Art
thou
troubled
with
great
tentations
,
and
sad
afflictions
,
yet
remember
God
is
Almighty
,
and
can
make
Medicines
of
these
Poisons
;
and
will
in
the
conclusion
turn
all
to
thy
good
,
Rom.
8.28
.
and
therefore
be
strong
in
the
Lord
,
and
in
the
power
of
his
might
,
4
It
may
comfort
us
against
Apostasie
.
Thou
fearest
,
that
thou
shalt
never
be
able
to
hold
out
;
walk
humbly
with
thy
God
,
and
then
thou
needst
not
fear
what
Man
,
or
Devil
can
doe
unto
thee
;
for
stronger
is
he
that
is
in
us
,
than
he
that
is
in
the
world
,
5
It
may
comfort
us
against
the
fear
of
death
;
what
though
thy
Body
lye
rotting
in
the
Grave
,
and
Worms
consume
thy
flesh
,
yet
God
is
Almighty
,
and
can
raise
these
vile
bodies
,
and
make
them
like
to
Christs
glorious
Body
,
Phil.
3.21
.
Though
for
a
time
we
may
lye
in
the
dust
,
yet
the
time
is
at
hand
,
when
we
shall
awake
and
sing
,
Esay
26.19
.
Hee
that
made
all
things
out
of
nothing
,
he
can
raise
us
out
of
something
.
Thy
ashes
are
precious
in
his
sight
,
and
all
thy
bones
are
kept
by
him
,
yea
the
very
hairs
of
thy
head
are
numbred
.
6
It
may
comfort
and
assure
us
,
2
Obs.
The
serious
consideration
of
Gods
Omnipotency
,
should
move
us
to
meet
him
by
repentance
.
No
wise
man
will
stand
it
out
against
a
potent
enemy
,
that
is
far
too
strong
for
him
.
We
are
all
by
nature
Traytors
,
and
Rebels
against
God
,
hee
is
marching
against
us
in
wrath
,
and
wee
have
no
way
to
help
our selves
,
but
to
meet
him
,
and
humble
our selves
before
him
(
1
Pet.
5
,
6.
)
imploring
his
pitty
,
and
his
pardon
.
Hence
it
is
,
that
the
Lord
so
oft
in
Scripture
,
doth
set
forth
to
the
life
his
glorious
Majesty
,
and
transcendent
Soveraignty
,
(
Iob
9.
&
36.24
.
to
33.
&
cha
.
37.
&
38.
&
39.
&
40.
Esay
40.12
.
to
27.
Ier.
10.6
,
7.
Amos
5.8
.
&
9.6
.
)
We
should
not
only
tremble
at
Gods
Word
(
Esay
66.2
.
)
but
also
at
the
consideration
of
his
glorious
Majesty
,
appearing
both
in
his
Works
of
Creation
,
and
Providence
.
3
Obs.
It
is
Gods
Prerogative
Royal
to
be
the
heart-searching
God
.
None
can
exactly
and
thoroughly
know
the
heart
but
he
alone
,
he
only
is
that
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Deus
cordiscius
,
the
Heart-seeing
,
and
the
Heart-searching
God
,
1
Chron.
28.9
.
Prov.
17.3
.
Ier.
17.9
,
10.
Acts
1.24
.
&
15.8
.
Rev.
2.23
.
Hee
knowes
all
the
secret
plots
and
projects
,
all
the
turnings
and
windings
of
our
deceitful
souls
.
Hee
knows
not
only
what
is
in
our
hearts
at
present
,
but
also
what
hath
been
,
and
what
will
be
there
,
Psal.
139.1
,
2.
Esay
46.10
.
The
Lord
trieth
the
heart
,
as
the
furnace
trieth
the
gold
;
when
Mettals
come
to
bee
put
into
the
Furnace
,
there
is
a
great
deal
of
dross
in
them
,
so
that
the
Mettal
sometimes
can
hardly
be
discerned
by
the
Artificer
,
till
the
Furnace
hath
separated
the
dross
from
the
mettal
;
so
the
All-seeing
eye
of
God
,
which
is
compared
to
a
flaming
fire
(
Revel.
1.14
.
)
searcheth
and
separateth
good
from
evil
.
For
,
1
God
hath
made
all
hearts
,
and
therefore
he
must
needs
know
what
is
in
them
.
They
are
beasts
,
and
bruitish
,
that
will
not
acknowledge
this
,
Psal.
94.8
,
9
,
10
,
11.
Every
Artificer
knowes
best
the
thing
that
he
hath
made
;
a
man
that
makes
a
Watch
,
knowes
every
wheel
of
the
Watch
,
and
every
Pin
,
which
another
cannot
discern
.
Known
to
God
are
all
his
Works
,
Acts.
15.18
.
but
the
chief
of
Gods
Works
is
Man
,
and
therefore
mans
heart
must
needs
be
known
to
him
:
and
if
the
spirit
of
man
knowes
what
is
in
man
(
Prov.
20.27
.
1
Cor.
2.11
.
)
then
God
who
hath
made
that
spirit
must
much
more
know
what
is
in
man
,
Ioh.
2.24
,
25.
&
1
Ioh.
3.20
.
2
He
takes
the
wise
in
their
owne
Plots
,
which
hee
could
not
doe
if
he
did
not
know
their
hearts
,
Iob
5.13
.
1
Cor.
3.19
.
Of
all
men
God
delights
to
befool
the
grand
Polititians
of
the
World
;
he
takes
them
in
their
owne
traps
;
and
blowes
them
up
,
as
it
were
with
their
own
Gun-powder
.
As
a
man
that
will
goe
beyond
a
man
in
discourse
,
hee
must
know
the
Arguments
which
he
will
bring
,
that
so
hee
may
bring
other
Arguments
beyond
them
;
so
God
out-shoots
the
Achitophels
of
the
World
in
their
owne
bow
.
Haman
was
a
subtile
man
,
and
thought
he
had
made
all
sure
,
but
we
know
how
the
Lord
turned
his
Plot
upon
his
owne
pate
.
In
the
thing
wherein
he
dealt
subtilly
,
and
proudly
,
the
Lord
was
above
him
,
Exod.
18.11
.
Pharaoh
was
a
subtile
Persecutor
,
yet
see
how
God
takes
him
in
his
owne
Net
,
Exod.
1.10
.
hee
would
work
wisely
,
and
will
kill
all
the
Male-Children
of
the
Hebrews
,
yet
see
how
God
blasts
his
Project
,
for
amongst
them
he
saved
Moses
,
yea
Pharaohs
Daughter
shall
bring
him
up
at
Court
,
who
shall
be
Pharaohs
destruction
.
Many
Polititians
walk
in
the
Clouds
,
as
if
the
Lord
should
not
see
them
,
Psal.
94.7
.
but
they
must
know
,
that
the
Lord
is
a
God
of
knowledge
,
and
all
their
actions
are
weighed
by
him
,
1
Sam
,
2.3
.
3
God
is
the
Judge
of
all
the
World
;
and
this
hee
could
not
be
,
if
he
did
not
know
the
hearts
,
as
well
as
the
acts
of
men
.
How
should
he
distribute
Rewards
and
Punishments
according
to
mens
demerits
,
if
he
knew
not
the
intents
and
thoughts
of
their
hearts
?
If
God
did
not
search
the
heart
,
how
many
secret
sins
would
goe
unpunished
,
and
many
secret
wrongs
done
to
the
godly
and
innocent
man
goe
unrevenged
?
The
Lord
therefore
searcheth
the
heart
,
that
hee
may
give
to
every
one
according
to
his
works
,
Ier.
17.9
,
10.
Obj.
Prov.
25.3
.
The
heart
of
the
King
is
unsearchable
,
how
then
can
God
search
the
heart
?
A.
He
speaks
in
respect
of
men
,
God
useth
many
times
to
endue
his
Vice-gerents
with
such
depth
of
wisdome
,
that
it
surpasseth
the
ordinary
judgement
of
Subjects
to
finde
them
out
;
but
it
doth
not
surpass
Gods
knowledge
.
God
could
not
turn
Kings
hearts
if
he
knew
them
not
,
Prov.
21.1
.
When
we
are
to
deal
with
a
man
whose
disposition
wee
are
not
acquainted
withall
,
we
know
not
what
Motives
will
perswade
him
;
whereas
if
we
have
to
deal
with
one
that
we
know
,
then
we
know
what
Motives
will
perswade
him
;
so
the
Lord
that
made
the
hearts
of
Kings
,
he
knows
how
to
perswade
them
,
and
win
upon
them
.
2
This
searching
must
not
be
taken
properly
,
but
figuratively
;
as
for
man
he
must
search
,
and
by
discourse
and
going
from
one
thing
to
another
,
labour
to
finde
out
a
matter
;
but
it
is
not
so
with
God
,
who
is
perfectly
wise
,
and
knowes
every
thing
in
it self
without
discoursing
,
God
is
all
eye
.
Suppose
a
mans
whole
body
were
an
eye
,
he
need
not
then
to
turn
himself
to
see
things
,
for
he
would
see
on
every
side
;
but
he
that
hath
but
one
eye
must
turn
himself
about
to
see
things
.
But
God
who
is
all
eye
,
and
seeth
into
the
nature
of
things
,
needs
no
turning
about
to
discourse
,
and
so
to
search
out
things
as
we
doe
;
and
therefore
one
said
well
,
Things
that
are
spoken
after
the
manner
of
men
,
must
be
understood
according
to
the
Majesty
of
God
.
3
This
Metaphor
of
searching
,
is
taken
,
1.
Either
from
Students
,
who
when
they
come
to
a
hard
point
,
they
are
put
to
a
great
deal
of
pains
to
search
out
the
matter
before
they
can
know
the
depth
of
it
.
Or
,
2.
From
Refiners
,
the
Lord
tries
the
heart
(
Prov.
17.3
.
)
not
only
as
a
Load-stone
,
but
like
a
Furnace
to
separate
the
gold
from
the
dross
;
when
God
comes
to
search
the
heart
of
his
Elect
,
he
hath
a
power
beyond
all
other
refiners
,
for
look
what
is
good
,
hee
makes
it
better
,
and
what
is
nought
hee
takes
away
,
and
makes
it
good
.
He
turns
the
vilest
earth
into
the
purest
Gold
,
and
the
vilest
Mettal
,
a
proud
heart
,
he
turns
into
an
humble
heart
.
Hee
casts
a
Christ-despising-soul
into
the
Furnace
,
and
it
comes
out
a
high-prizing
soul
of
Christ
.
Obj.
How
is
it
said
,
that
God
only
knowes
and
searcheth
the
hearts
of
men
(
1
King
.
8.39
.
)
whereas
it
is
said
,
that
a
man
knows
his
own
heart
(
1
Cor.
2.11
.
)
yea
Samuel
could
tell
Saul
all
that
was
in
his
heart
,
1
Sam.
9.19
.
and
if
the
evil
Angels
know
our
hearts
,
Joh.
13.2
.
then
good
Angels
much
more
.
Ans.
There
is
so
great
a
difference
between
Creatures
knowing
of
the
hearts
,
and
the
Creators
knowledge
of
them
,
that
ours
is
nothing
in
comparison
of
his
.
1
They
differ
in
respect
of
their
Original
;
God
knows
the
heart
of
himself
,
and
needs
not
that
any
man
should
tell
him
,
Iohn
2.
ult.
But
Angels
and
Men
know
by
revelation
from
God
,
or
revelation
from
others
.
Thus
God
revealed
to
Samuel
,
which
was
Saul
,
that
should
bee
King
of
Israel
,
1
Sam.
9.15
,
17.
Thus
Elisha
knew
the
covetousness
of
Gehazi
,
and
Peter
the
Hipocrisie
of
Annanias
and
Sapphira
.
Thus
the
good
Angels
know
what
is
in
us
by
Revelation
,
and
the
evil
ones
by
the
working
of
our
fancies
,
they
know
what
will
take
with
us
,
1
King
.
22.22
.
2
In
respect
of
Certainty
,
we
know
things
but
conjecturally
,
darkly
,
and
by
halves
;
but
God
knoweth
all
things
exactly
,
and
perfectly
;
he
knowes
us
better
than
wee
know
our selves
.
Christ
knew
Peters
heart
,
when
hee
knew
it
not
himself
;
and
God
knew
Hazaels
heart
,
when
himself
could
not
beleeve
the
wickedness
which
was
there
.
Thus
hee
knowes
our
thoughts
afarre
off
(
Psal.
139.2
.
)
men
may
see
the
thoughts
of
others
near
hand
,
when
they
begin
to
break
out
,
and
bewray
themselves
in
the
face
and
countenance
,
in
gestures
,
words
,
and
looks
;
by
these
we
sometimes
pump
out
what
is
in
men
,
Prov.
20.5
.
But
this
is
but
conjectural
,
and
we
are
oft
deceived
,
as
we
see
in
David
,
he
thought
Absoloms
purpose
had
been
sincere
,
in
going
to
fulfill
his
Vow
at
Hebron
,
and
that
Achitophel
had
been
a
faithful
Counsellor
.
Thus
the
Disciples
took
Iudas
to
be
like
themselves
,
and
therefore
when
Christ
said
,
One
of
you
shall
betray
mee
,
every
one
asked
,
Master
,
is
it
I
?
But
God
did
most
certainly
know
Absoloms
Hypocrisie
,
Achitophels
Policy
,
and
Iudas
his
Treachery
.
In
our
thoughts
there
is
the
object
which
we
think
on
,
and
the
impress
of
it
,
as
it
lieth
in
our
fancy
;
and
this
the
Angels
being
Spirits
may
know
,
and
see
what
is
in
the
fancy
.
But
now
to
make
up
a
full
thought
,
there
must
be
an
act
that
passeth
on
this
object
,
that
carrieth
with
it
an
Affirmative
,
or
Negative
,
for
an
hundred
men
may
think
on
one
and
the
same
object
,
and
yet
they
may
act
diversly
;
now
because
the
mind
of
man
may
work
several
ways
on
one
and
the
same
object
,
the
Angels
cannot
certainly
know
the
hearts
of
men
,
which
made
the
Devils
Oracles
to
speak
so
ambiguously
,
because
they
knew
not
certainly
what
should
come
to
pass
.
But
God
hath
a
clear
and
exact
knowledge
of
all
things
,
and
perfectly
knowes
all
the
turnings
and
windings
,
all
the
imaginations
and
thoughts
of
our
hearts
,
whether
good
or
bad
,
sudden
or
deliberate
,
past
,
present
,
or
to
come
,
Gen.
6.5
.
Iob
42.2
.
Psal.
44.21
.
He
knowes
our
thoughts
before
we
think
them
,
Deut.
31.21
.
though
men
have
fair
words
,
yet
hee
knowes
they
have
many
times
foul
hearts
,
Deut.
5.28
,
29.
God
takes
notice
of
every
wanton
thought
which
is
in
our
hearts
,
which
made
Iob
(
ch.
31.1
.
)
to
make
a
covenant
with
his
eyes
,
that
he
might
not
so
much
as
think
on
a
Maid
,
least
he
should
sin
against
God
,
and
displease
him
,
who
takes
notice
of
all
the
motions
of
our
hearts
.
God
took
notice
of
Sauls
murderous
thoughts
towards
David
,
when
he
was
playing
before
him
,
he
thought
to
have
murdered
him
;
and
of
Felix
his
covetous
thoughts
,
when
he
sent
so
oft
for
Paul
,
thinking
that
money
should
have
been
given
him
.
But
God
in
goodness
to
us
,
hath
lockt
up
the
hearts
of
men
from
the
knowledge
of
men
,
for
the
preservation
of
Humane
society
,
for
man
is
a
sociable
Creature
;
now
if
there
were
a
window
made
in
the
Soul
of
every
man
,
to
know
what
is
in
him
,
there
would
bee
no
living
one
by
another
,
so
vile
and
fierce
we
are
by
nature
,
(
Titus
3.3
.
)
every
one
hath
several
ends
,
and
if
we
could
see
whose
heart
opposeth
us
in
the
pursuit
of
them
,
we
should
hate
them
.
Besides
,
every
man
hath
secret
fins
,
which
if
all
the
world
should
know
,
we
should
be
ashamed
to
look
one
another
in
the
face
,
and
afraid
one
of
another
.
1
Woe
then
to
Quakers
,
who
assume
to
themselves
Gods
Prerogative
Royal
,
of
knowing
the
heart
,
How
oft
have
they
told
us
,
that
they
know
mens
hearts
(
when
it
may
bee
they
know
nor
their
names
)
so
soon
as
ever
they
see
their
faces
;
they
know
who
are
Hypocrites
,
or
prophane
,
at
first-sight
.
But
it
is
no
wonder
,
that
those
who
have
printed
that
they
are
equal
to
God
,
as
holy
as
God
,
as
just
as
God
,
as
good
as
God
;
if
they
also
say
,
they
are
as
knowing
as
God
.
These
high-flown
Atheistical
ones
assume
more
to
themselves
,
than
the
very
glorified
Saints
or
Angels
dare
doe
.
Such
prodigious
Pride
,
and
Blasphemy
,
will
be
punisht
with
some
signall
fa●l
.
2
This
must
humble
us
in
all
our
approaches
before
this
Omniscient
,
Heart-searching
God
.
We
have
not
to
doe
with
men
,
but
with
the
All-seeing
God
,
who
cannot
,
and
will
not
be
mocked
.
We
are
apt
to
think
highly
of
our selves
,
but
God
knowes
that
by
us
which
we
know
not
by
our selves
.
Wee
know
but
in
part
,
but
he
knowes
us
thorowly
▪
and
if
our
Conscience
doe
accuse
us
of
something
,
yet
he
is
greater
than
our
Conscience
,
and
knoweth
all
things
.
Men
may
secretly
and
subtilly
hide
their
sins
from
men
,
but
nothing
is
hid
from
God
,
he
sets
our
secret
sins
in
the
light
of
his
countenance
.
It
is
dangerous
to
plot
any
thing
either
against
him
,
or
any
thing
which
relates
unto
him
;
for
as
he
sees
mens
sins
,
so
hee
hath
power
to
punish
them
.
Woe
then
to
such
as
oppose
Gods
Truth
,
these
oppose
God
,
and
rob
his
people
of
the
choycest
purchase
.
2.
Such
as
oppose
his
Embassadours
doe
oppose
him
,
he
accounts
the
indignities
done
to
them
as
done
to
himself
.
3.
Such
as
abuse
his
people
,
and
despise
them
for
their
purity
,
despise
God
who
made
them
so
.
3
It
must
make
us
serious
and
sincere
in
all
that
we
doe
,
since
we
have
to
doe
with
a
God
that
searcheth
the
heart
,
and
ponders
the
spirits
of
men
,
and
if
they
be
but
a
graine
too
light
,
his
beam
will
soon
discover
it
,
Prov.
16.2
.
Did
we
but
set
the
Lord
alwaies
before
us
,
it
would
keep
us
from
falling
,
either
on
the
right
hand
,
or
on
the
left
,
Psal.
16.8
.
David
kept
all
Gods
Precepts
,
because
he
knew
that
all
his
wayes
were
before
him
,
Psal.
119.168
.
So
Iob
34.21
,
22.
There
is
much
in
the
eye
of
men
to
keep
us
from
sin
,
and
quicken
us
to
duty
,
how
much
more
in
Gods
All-seeing
eye
,
Iob
24.17
.
He
looks
upon
Sinners
with
a
Vindictive
eye
.
It
is
said
of
Hercules
,
and
some
others
,
that
they
had
such
sparkling
eyes
that
they
terrified
men
,
so
that
they
durst
not
look
upon
them
.
This
is
most
true
of
God
in
a
Spiritual
sense
▪
if
he
but
look
on
Pharaoh
,
and
his
Host
,
it
puts
them
all
into
terror
,
Exod.
14.24
.
yea
if
he
but
look
upon
the
earth
,
which
never
sinned
,
it
trembles
before
him
,
Psal.
97.4
.
Men
may
dissemble
with
men
,
but
there
is
none
can
deceive
God
.
No
Sinner
is
more
hated
of
God
than
the
Hypocrite
,
because
no
sin
is
so
directly
opposite
to
his
Nature
.
Iehu
his
zeal
was
,
to
settle
himself
in
Ahabs
Throne
,
but
God
sees
through
such
Tiffany-designs
,
and
sayes
to
such
,
as
the
Prophet
said
to
the
Wife
of
Ieroboam
,
Come
in
thou
Wife
of
Jeroboam
,
why
feignest
thou
thy self
to
be
another
than
thou
art
?
God
will
one
day
smite
such
painted
walls
.
Esau
a
cunning
Hunter
,
may
get
the
Venison
of
this
World
,
but
it
is
plaine
,
sincere
,
single-hearted
Iacob
that
gets
the
blessing
.
Let
us
therefore
alwaies
walk
as
in
the
presence
of
God
,
as
Enoch
(
Gen.
5.24
.
)
Abraham
,
(
Gen.
17.1
.
)
and
Hezekiah
did
,
Esay
38.3
.
4
This
should
make
us
to
keep
a
strict
watch
over
out
Thoughts
.
God
is
a
Spirit
,
and
he
more
especially
eyes
the
bent
of
our
spirits
.
It
is
not
so
much
our
words
and
workes
,
as
our
hearts
which
the
Lord
ponders
.
So
that
what
the
Apostle
saith
of
our
words
,
5
It
may
inform
us
,
that
the
holy
Scriptures
are
the
Word
of
God
,
because
of
that
lively
,
powerful
,
heart-searching
excellency
that
is
in
them
,
Heb.
4.12
,
13.
Mens
words
are
dead
,
but
here
is
living
water
;
sharp
and
quick
,
discovering
the
very
thoughts
and
intents
of
the
heart
;
wee
should
not
then
quarrel
with
the
Word
,
when
it
nakedly
discovers
our selves
unto
our selves
,
but
fall
on
our
faces
and
worship
God
,
confessing
that
he
is
in
his
Ministers
of
a
truth
(
1
Cor.
14.24
,
25.
)
We
must
bless
,
and
not
blaspheam
,
as
some
that
say
,
The
Devil
is
in
the
Minister
,
he
hath
some
Familiar
,
else
how
could
he
know
my
thoughts
?
when
it
is
not
we
that
know
your
thoughts
,
but
it
is
God
who
searcheth
your
hearts
,
and
by
his
Word
doth
discover
the
secrets
of
your
hearts
,
though
wee
know
not
your
faces
.
It
is
the
Lord
who
directs
the
Word
to
the
hearts
of
his
people
.
Austin
reports
of
himself
that
when
he
had
been
Preaching
to
his
owne
people
,
he
fell
from
the
subject
he
intended
,
to
confute
the
Manichees
.
When
hee
came
home
,
he
said
to
those
at
dinner
with
him
,
Did
you
not
observe
how
I
went
from
the
subject
intended
?
they
answered
yes
.
Then
said
he
,
Surely
the
Lord
did
this
for
the
good
of
some
soul
that
was
present
.
Not
long
after
came
one
Firmus
,
a
Merchant
to
him
,
with
tears
in
his
eyes
,
blessing
God
,
that
had
brought
him
to
confute
the
Manichees
,
whereby
he
was
converted
.
God
is
a
free
Agent
,
and
works
when
he
will
,
on
whom
he
will
,
and
by
whom
he
will
.
6
It
serves
for
Consolation
many
waies
.
1
It
may
comfort
us
against
the
reproaches
and
slanders
of
the
wicked
.
This
comforted
Iob
,
when
his
friends
accused
him
falsely
,
that
the
Lord
knew
the
way
which
he
took
,
Job
23.10
.
q.
d.
Though
my
friends
accuse
me
for
an
Hypocrite
,
yet
Lord
thou
knowest
not
only
an
act
or
two
of
mine
,
but
thou
knowest
the
very
way
that
I
take
.
He
knowes
the
bent
of
our
Souls
,
and
will
reward
us
accordingly
.
This
uphold
Ieremy
under
this
very
temptation
,
Ier.
15.10
,
15.
and
Paul
,
1
Cor.
4.3
,
4
,
5.
The
godly
have
hidden
Mannah
,
which
comforts
them
against
the
calumnies
of
the
world
;
and
a
white
Stone
,
which
armes
them
against
the
black
Stones
which
are
thrown
at
them
by
the
world
;
and
a
new
Name
,
to
comfort
them
against
the
nick-names
of
the
world
.
2
It
may
comfort
us
in
all
our
troubles
,
that
the
Lord
sees
them
,
Exod.
3.9
.
Acts
7.34
.
Our
groanings
are
not
hid
from
him
,
Psal.
38.9
.
Though
wheels
goe
cross
,
yet
God
hath
a
wheel
in
those
wheels
;
Though
wee
know
not
how
,
yet
he
knowes
how
,
and
when
it
is
best
to
deliver
his
,
2
Pet.
2.9
.
3
It
may
comfort
us
in
point
of
Weakness
.
It
may
be
thou
canst
not
express
thy
mind
in
words
,
I
but
the
Lord
knows
our
thoughts
,
and
desires
,
afarre
off
,
even
before
we
think
them
,
and
our
words
before
we
speak
them
.
Before
we
call
he
answers
,
and
if
we
have
but
sincere
desires
,
4
It
may
incourage
us
,
to
be
much
in
secret
with
God
,
in
secret
Prayer
,
Meditation
,
and
Communion
,
Thy
Father
which
sees
in
secret
,
he
shall
reward
thee
openly
.
Thy
secret
obedience
shall
have
open
recompence
.
Ieremy
that
wept
in
secret
,
had
his
life
given
him
,
when
the
King
had
his
eyes
put
out
,
and
many
Nobles
were
slaine
.
4
Obs.
The
Lord
can
turn
our
light
into
darkness
.
Hee
can
turn
the
morning
(
which
usually
brings
light
with
it
)
into
the
darkest
night
.
Thus
he
dealt
with
Aegypt
,
he
brought
a
dismal
darkness
on
them
for
three
dayes
,
even
such
darkness
as
might
be
felt
,
Exod.
10.21
,
22.
So
when
Christ
was
Crucified
,
there
came
a
great
darkness
on
the
Land
,
Mat.
27.45
.
If
we
provoke
the
Lord
to
anger
,
he
can
quickly
turn
our
day
into
night
(
Amos
5.8
.
)
and
our
mirth
into
mourning
.
Hee
is
the
God
of
Nature
,
5
Obs.
If
we
take
the
words
in
the
second
sense
,
then
observe
,
That
God
is
the
Maker
both
of
Day
and
Night
.
Hee
creates
Light
,
and
he
creates
Darkness
;
he
makes
the
Morning
,
and
the
Evening
;
the
rising
,
and
the
setting
Sun
give
praises
unto
him
(
Gen.
1.5
.
)
and
we
are
bound
to
him
for
both
.
1.
That
he
hath
given
us
the
Day
wherein
to
serve
him
;
and
secondly
,
that
he
hath
given
us
the
Night
,
wherein
to
rest
,
that
we
might
be
fitted
for
his
service
.
6
Obs.
God
is
the
most
High
.
This
appears
in
that
all
high
places
are
subject
to
him
,
whether
you
take
them
Literally
,
or
Metaphorically
,
he
treads
upon
all
the
high
places
of
the
earth
,
all
Mountains
,
all
Idols
,
all
high
conceits
of
men
,
and
whatsoever
exalts
it self
against
his
Kingdom
,
7
Obs.
God
is
Iehovah
.
This
is
the
most
proper
Name
of
God
,
and
therefore
is
so
frequently
given
to
him
in
the
Old
Testament
.
S.
Ierome
observes
,
that
there
are
ten
Names
given
to
God
in
Scripture
,
of
which
Jehovah
is
the
chief
and
most
proper
,
and
is
never
given
to
any
but
only
unto
God
.
It
sets
forth
his
eternal
,
infinite
,
incomprehensible
Self-being
,
and
serves
to
distinguish
him
from
Idols
,
which
have
no
life
or
being
in
them
.
Hence
it
is
called
,
Gods
glorious
and
fearful
Name
,
Deut.
28.58
.
To
let
pass
those
Jewish
and
Rabbinical
nicities
,
and
quiddities
about
this
Name
,
we
have
the
sum
and
substance
of
it
in
Exod.
3.14
.
&
34.6
.
Revel.
1.4
,
8.
He
is
Alpha
,
and
Omega
,
who
is
,
who
was
,
and
who
is
to
come
.
This
name
implies
-
1
Gods
Self
existency
.
-
2
Eternity
.
-
3
Soveraignty
.
-
4
Immutability
.
-
5
Fidelity
.
1
God
is
Jehovah
,
one
that
hath
his
being
in
himself
,
and
of
himself
,
and
from
no
other
.
He
is
an
absolute
,
perfect
,
independent
Self-being
.
All
Creatures
depend
on
him
(
Psal.
104.27
.
)
but
he
needs
none
of
us
,
Iob
22.3
.
&c.
35.6
,
7.
All
have
their
[
*
](A45333-e38530-b)
*
D.
Arrowsmith
on
John
1.3
.
p.
46.59
being
,
and
their
well-being
from
him
,
and
therefore
great
reason
we
should
live
unto
his
praise
,
Prov.
16.
Acts
17.28
.
Rom.
11.
ult.
2
He
is
an
Eternal
Self-being
,
without
beginning
or
ending
,
from
everlasting
to
everlasting
,
he
is
God
,
Heb.
13.8
.
of
all
Gods
Names
this
doth
most
fully
set
forth
Gods
eternal
Essence
.
This
must
comfort
us
in
all
our
distresses
,
when
all
other
beings
fail
,
yet
God
is
an
eternal
being
.
When
the
Cisterns
are
broken
,
yet
this
Fountain
abides
;
when
Fathers
and
Mothers
dye
,
yet
he
lives
for
ever
,
Psal.
18.46
.
&
102.27
,
28.
Our
Fathers
where
are
they
?
and
the
Prophets
doe
not
live
for
ever
;
but
the
God
of
the
Prophets
lives
for
ever
.
Zach.
1.5
.
3
He
hath
supream
,
absolute
,
and
unlimited
Soveraignty
over
all
.
Hee
is
King
of
Kings
,
and
Lord
of
Lords
.
All
have
their
dependance
on
him
,
but
hee
depends
on
none
.
4
Immutability
,
hee
is
I
Am
,
still
the
same
,
there
is
not
in
him
so
much
as
a
shadow
of
changing
,
Mal.
3.6
.
Iames
1.17
.
5
Fidelity
,
he
is
most
true
both
in
his
Threatnings
and
Promises
.
They
are
all
Yea
,
and
Amen
,
and
shall
certainly
be
fulfilled
first
or
last
to
Gods
people
.
[
See
more
of
this
Name
Jehovah
,
in
Zegedines
,
Loc.
com
.
p.
599.
Rivet
on
Exod.
3.13
.
Doct.
Gouge
his
Arrowes
,
on
Exod.
17.15
.
p.
317
,
&c.
V.
Wilsons
Dict.
&
Ravanel
.
in
V.
Iehova
&
prae
aliis
Gerard.
Loc.
com
.
Loc.
2.
Vol.
1.
p.
225.
ad
p.
235.
Edit.
ult.
Una
cum
Illyrico
in
calce
clavis
Script
.
p.
354.
ad
p.
360.
Binchius
Mel.
Theolog.
Loc.
2.
p.
30.
Fullers
Miscel.
Lib.
2.
cap.
6.
p.
201.
&
l.
4.
cap.
13.
p.
550.
]
Concerning
Gods
other
Attributes
,
see
Doct.
Preston
on
the
Attributes
,
Stock
,
Larkham
,
Church
his
Miscelan
.
Zanchius
,
&
Lessius
de
Attributis
,
Mr.
Leighs
Body
of
Divinity
,
lib.
2.
c.
2.
M.
Randal
his
Treat
.
of
God
,
and
Christ
,
p.
19
,
&c.
Mr.
Norton
his
Orthodox
Evangel.
p.
4.10
.
Obs.
8.
God
is
the
Lord
of
Hosts
.
This
Title
is
oft
given
to
God
,
as
1
Sam.
1.3
.
&
4.4
.
&
2
Sam.
5.10
.
Psal.
24.10
.
God
is
the
soveraign
Lord
of
all
Creatures
,
whether
visible
or
invisible
,
reasonable
or
unreasonable
,
living
or
liveless
,
they
are
all
his
,
not
only
[
*
](A45333-e39100-b)
*
Elohe
,
Deus
,
one
of
Gods
Titles
in
the
Text
,
is
a
contract
of
Eloah
,
and
in
the
plural
number
Elohim
,
this
is
one
of
the
most
frequent
Names
of
God
in
Scripture
:
and
denotes
unto
us
that
God
is
the
Creator
,
Governour
,
and
Judge
of
the
World
.
On
this
Title
see
my
Com.
on
Psal.
82.1
&
Binchius
Mellif
.
Theol.
P.
1.
p.
30.
because
he
created
them
,
and
preserveth
them
,
but
because
he
governs
them
,
so
that
they
stand
continually
ready
prest
for
his
service
,
when
ever
he
shall
command
them
,
Psal.
103.21
.
Isa.
45.12
.
God
hath
all
Armies
in
Heaven
,
Earth
,
and
Hell
at
his
command
.
1
He
hath
the
hosts
of
Heaven
at
his
beck
.
The
Angels
are
ready
to
execute
his
will
,
Gen.
32.
Numb
.
●2
.
22
.
Iob
25.3
.
The
Stars
of
Heaven
fight
for
his
people
,
Iudg.
5.20
.
Isa.
40.26
.
Thunder
and
Lightning
,
Wind
and
Hayl
observe
his
commands
,
Iob
37.4
.
&
38.24
.
Psal.
18.14
.
&
29.3
.
&
13.5
,
7.
&
148.8
.
2
He
hath
Terrestrial
Armies
at
his
command
;
as
1
All
men
whether
good
or
bad
,
he
can
make
them
execute
his
will
even
against
their
own
.
2
The
Beasts
of
the
field
,
Levit.
26.22
.
2
King
.
2.24
&
17.25
.
3
He
hath
Armies
of
Insects
,
and
inferiour
Animals
to
vexe
his
enemies
withall
,
as
Froggs
,
Flies
,
Lice
,
Catterpillars
,
Locusts
,
&c.
Exod.
8.
Deut.
28.28
.
Ioel
1.4
.
&
2.25
.
Amos
7.1
.
and
if
these
will
not
doe
,
he
hath
the
Sea
to
drown
men
,
Gen.
7.11
.
Exod.
14.28
.
and
the
fire
to
burn
them
,
Gen.
19.
and
the
earth
to
swallow
them
up
alive
,
Exod.
15.12
.
Numb.
16.30
.
&
26.10
.
3
All
the
Devils
in
Hell
are
Gods
Serjeants
to
arrest
the
wicked
,
and
his
Jaylors
to
keep
them
fast
till
the
Judgement
of
the
great
Day
.
But
of
this
see
more
at
large
before
on
Vers.
10.
Obs.
5.
AN
EXPOSITION
,
WITH
Practical
OBSERVATIONS
UPON
The
Fifth
Chapter
of
Amos.
VERSE
1.
Hear
yee
this
word
which
I
take
up
against
you
,
even
a
lamentation
,
O
house
of
Israel
.
IN
this
Chapter
wee
have
the
summe
and
substance
of
the
fourth
Sermon
of
the
Prophet
Amos
,
which
contains
a
Lamentation
for
the
Captivity
,
and
utter
desolation
,
which
was
coming
upon
the
Kingdome
of
Israel
for
their
obstinacy
and
Idolatry
.
Where
wee
have
1
A
short
Exordium
to
quicken
attention
,
verse
1.
Hear
this
word
which
I
take
up
against
you
.
2
Here
is
a
Commination
and
denouncing
of
Gods
Judgements
against
them
.
1
More
briefly
,
vers.
2
,
3.
2
More
amply
and
Rhetorically
,
vers.
11
,
16
,
17
,
18
,
19
,
20
,
27.
3
Here
is
a
Catalogue
of
those
enormities
and
crying
sins
which
brought
these
Judgements
upon
them
:
As
-
1
Unrighteousness
,
vers.
7.
-
2
Obstinacy
and
hating
of
Reproof
,
vers.
10.
-
3
Cruelty
and
Oppressing
of
the
poor
,
vers.
11.
-
4
Bribery
,
vers.
12.
-
5
Presumption
and
vain
confidence
,
in
their
vocal
and
instrumental
singing
,
in
their
sacrifices
and
hypocritical
services
,
promising
themselves
safety
and
deliverance
,
though
they
lived
in
all
manner
of
wickedness
,
vers.
18
,
21
,
22
,
23.
The
summe
of
the
Prophets
Argument
is
this
,
That
people
which
is
unrighteous
,
obstinate
,
cruel
,
hypocritical
and
Idolatrous
,
shall
perish
;
But
such
are
you
,
O
ye
house
of
Israel
:
Therefore
yee
shall
perish
.
4
Here
is
an
exhortation
to
Repentance
,
repeated
again
and
again
,
to
make
the
deeper
impression
upon
their
hearts
,
that
so
they
might
prevent
the
Judgements
approaching
,
and
this
is
done
partly
for
the
Elects
sake
that
they
might
not
perish
with
the
wicked
,
and
partly
for
the
wickeds
sake
that
they
mighr
bee
left
without
excuse
.
Here
wee
have
the
two
parts
of
Repentance
.
1
The
terminus
à
quo
,
from
what
they
must
turn
,
viz.
from
Idols
which
cannot
help
in
a
day
of
wrath
,
vers.
5.
and
from
the
evil
of
sin
,
which
brings
with
it
the
evil
of
punishment
,
vers.
14
,
15.
2
The
terminus
ad
quem
,
to
whom
they
must
return
,
viz.
to
God
,
which
is
oft
repeated
to
shew
the
great
necessity
of
it
,
vers.
4
,
6
,
8
,
14
,
15
,
24.
Seek
yee
the
Lord
,
seek
goodness
,
seek
righteousness
.
2
Here
are
Motives
to
inforce
the
duty
.
The
first
is
a
drawing
Motive
taken
from
the
benefit
which
attends
Repentance
,
viz.
life
and
salvation
,
vers.
4.
Seek
yee
me
,
and
yee
shall
live
,
and
with
all
the
gracious
favour
and
presence
of
God
,
vers.
14
,
15.
The
second
is
a
driving
Motive
,
drawn
from
the
evil
which
will
necessarily
follow
the
neglect
of
it
,
God
will
bee
to
them
a
consuming
fire
,
vers.
6.
Seek
yee
the
Lord
,
lest
hee
break
forth
like
fire
in
the
house
of
Joseph
,
and
devour
it
.
A
third
Motive
is
drawn
from
Gods
power
,
which
is
seen
in
the
works
of
Creation
.
Hee
maketh
the
seven
Stars
and
Orion
,
vers.
8.2
In
his
works
of
Providence
,
Hee
strengtheneth
the
spoiled
against
the
strong
.
VERSE
1.
Hear
this
word
which
I
take
up
against
you
,
even
a
Lamentation
,
O
house
of
Israel
.
IN
this
Chapter
the
Lord
goes
on
with
his
charge
against
Israel
,
and
the
Prophet
as
his
Atturney-general
doth
manage
the
charge
against
them
.
Hee
opens
the
case
,
shews
them
their
sins
,
and
Gods
Judgements
coming
on
them
for
those
sins
;
yet
withall
puts
them
in
a
way
to
prevent
them
,
by
perswading
them
to
reform
the
things
amiss
amongst
them
.
In
this
first
Verse
the
Prophet
makes
as
it
were
an
O
yes
,
calling
for
silence
and
attention
.
Hear
yee
this
word
which
I
take
up
against
you
.
Hee
had
called
for
audience
twice
before
Amos
3.1
.
&
4.1
.
but
this
people
had
stopt
their
ears
,
and
hardned
their
hearts
,
they
were
become
Sermon-proof
,
and
Judgement-proof
,
nothing
could
work
upon
them
,
yet
the
Prophet
calls
a
third
time
,
if
by
any
means
hee
might
work
upon
them
.
This
Verse
is
as
it
were
the
Preface
to
the
Sermon
,
and
is
set
in
the
front
to
quicken
attention
;
where
we
have
,
1
The
matter
to
be
attended
,
and
that
is
the
word
of
the
Lord
published
by
the
Prophet
Amos.
Hear
this
word
which
I
take
up
against
you
;
2
Here
are
the
persons
against
whom
this
Sermon
is
intended
,
and
that
is
the
ten
Tribes
,
here
called
,
The
house
of
Israel
,
q.
d.
I
speak
not
against
strangers
,
but
against
you
,
O
house
of
Israel
,
and
therefore
it
concerns
you
to
attend
.
3
Here
is
the
nature
of
the
Sermon
,
it
is
a
Lamentation
,
or
lamentable
Prophesie
of
the
utter
destruction
of
Israel
,
q.
d.
Both
I
and
Hosea
,
and
other
Prophets
,
have
for
a
long
time
warned
you
of
approaching
judgements
,
but
since
you
sleight
our
Threatnings
,
and
give
your selves
to
mirth
and
merriment
,
I
will
now
take
up
a
Lamentation
for
you
,
and
will
mourn
for
you
that
will
not
mourn
for
your selves
.
So
that
this
Lamentation
implies
first
,
the
deep
sense
and
apprehension
which
the
Prophet
had
of
that
misery
which
was
coming
upon
Israel
for
their
Idolatry
,
q.
d.
You
laugh
at
my
Threatnings
now
,
but
you
will
finde
them
an
heavy
burden
shortly
,
and
that
which
will
bring
great
lamentation
with
it
.
Quest.
But
why
doth
the
Prophet
lament
for
these
impenitent
sinners
that
would
not
lament
for
themselves
?
hee
should
rather
have
rejoyced
in
Gods
just
judgements
on
them
,
according
to
that
,
Psal.
58.10
.
The
righteous
shall
rejoyce
when
hee
seeth
the
vengeance
.
Answ.
Wee
must
distinguish
of
sinners
.
1
Some
are
within
the
pale
of
the
Church
,
and
are
Gods
people
by
profession
,
being
in
Covenant
with
him
,
having
a
remnant
of
elect
ones
mingled
amongst
them
.
Now
Gods
judgements
either
imminent
or
present
on
these
,
have
been
in
all
ages
lamented
by
the
Saints
,
they
have
alwayes
been
deeply
affected
with
the
misery
of
Sion
,
though
their
sins
have
brought
it
justly
upon
them
,
yea
and
the
Lords
own
bowels
do
yern
over
them
,
even
when
in
justice
he
cannot
but
punish
them
,
Hos.
6.4
.
and
11.8
▪
Besides
we
must
lament
the
sins
to
these
,
even
when
wee
adore
Gods
just
judgements
on
them
,
and
must
denounce
his
theatnings
against
them
with
tears
&
lamentation
.
2
Others
are
without
the
Church
,
and
many
within
,
that
are
malicious
,
implacable
,
incorrigible
,
and
incurable
enemies
to
God
,
his
wayes
,
his
worship
,
and
his
people
;
now
in
the
destruction
of
such
we
may
,
and
must
rejoyce
,
we
are
commanded
so
to
do
,
Psal.
58.10
.
Prov.
11.10
.
Rev.
18.20
.
and
19.12
.
Cant.
Not
that
wee
may
rejoyce
in
their
destruction
simply
as
they
bee
our
enemies
,
or
as
they
be
creatures
,
but
as
they
are
wicked
,
rebellious
creatures
,
and
implacable
enemies
to
God
and
his
wayes
,
so
we
may
,
yea
and
God
himself
doth
rejoyce
in
their
destruction
,
Deut.
28.63
.
Prov.
1.26
.
OBSERVATIONS
.
1
Ministers
may
sometimes
preface
as
occasion
requires
,
so
did
Paul
,
Act.
13.16
.
Men
of
Israel
hear
,
and
yee
that
fear
God
,
give
audience
.
But
of
this
before
on
Amos
4.1
.
2
Obs.
Ministers
must
not
preach
their
own
inventions
,
but
what
God
commands
them
.
Hear
the
word
which
God
commanded
mee
to
deliver
to
you
.
But
of
this
at
large
before
on
Amos
4.1
.
3
Ministers
must
preach
Iudgement
as
well
as
Mercy
.
Law
as
well
as
Gospel
,
and
Lamentation
as
well
as
consolation
.
See
Amos
6.1
.
4
T
is
our
duty
to
bee
affected
with
the
miseries
of
Gods
people
,
whether
they
be
imminent
or
present
;
we
must
weep
with
them
that
weep
;
and
as
fellow
members
of
the
same
mystical
body
,
wee
should
have
compassion
one
of
another
,
Rom.
12.15
.
1.
Pet.
3.8
.
Israel
,
Exod.
32.31
,
32.
and
Samuel
for
Saul
,
1
Sam.
15.
ult.
Ieremy
writ
a
whole
book
of
Lamentations
for
Ierusalem
,
and
Christ
wept
over
it
,
Luke
19.41
,
42.
Hence
the
Lord
so
oft
commands
the
Prophets
to
take
up
a
Lamentation
for
the
Princes
of
Israel
,
Ezek.
19.1
.
yea
for
Tyre
,
Ezek.
27.2
.
and
for
Egypt
,
Ezek.
32.2.16
.
and
threatens
such
as
neglected
this
duty
,
Ezek
13.5
.
and
22.30
,
31.
How
great
then
is
the
sin
of
those
wicked
men
who
mock
at
such
as
mourn
for
them
,
who
hate
those
which
help
to
keep
off
judgements
from
them
,
who
seek
the
destruction
of
those
which
seek
their
salvation
,
and
desire
their
death
,
who
use
all
means
to
bring
them
to
life
;
such
horrid
ingratitude
shall
not
pass
without
some
signal
vengeance
.
5
Obs.
Such
as
contemn
Gods
Iudgements
,
shall
at
last
lament
their
folly
.
These
obduratesi
nners
scoft
at
the
Prophets
Threatnings
,
and
asked
,
when
will
the
day
of
the
Lord
come
?
why
it
shall
come
upon
you
in
a
day
that
you
look
not
for
it
,
and
shall
bee
a
lamentation
and
a
burden
that
shall
sinke
you
:
Patience
abused
turns
into
fury
,
VERSE
2.
The
Virgin
of
Israel
is
fallen
,
shee
shall
no
more
rise
,
shee
is
forsaken
upon
her
Land
,
there
is
none
to
raise
her
up
.
IN
the
precedent
Verse
the
Prophet
tells
us
of
a
Lamentation
given
him
by
God
to
publish
against
Israel
.
In
this
Verse
he
comes
to
tell
us
exegetically
what
it
is
,
viz.
the
fatal
and
final
overthrow
of
the
whole
Kingdome
of
Israel
,
set
forth
in
emphatical
termes
,
and
variety
of
words
to
assure
this
unbeleeving
people
of
the
certainty
of
those
Judgements
which
they
should
shortly
feel
.
In
the
words
wee
have
the
summe
of
this
Funeral
Lamentation
,
or
Samaria's
Epitaph
;
The
Virgin
of
Israel
is
fallen
.
Where
wee
have
,
-
1
A
Judgement
threatned
,
and
that
is
a
fall
.
Israel
is
fallen
,
viz.
into
the
hands
of
the
Assyrians
.
-
2
Here
are
the
persons
upon
whom
this
judgement
shall
fall
,
and
that
is
upon
the
Virgin
of
Israel
,
or
the
ten
Tribes
.
-
3
Here
is
the
certainty
of
it
,
Is
fallen
,
that
is
,
they
shall
as
surely
come
down
,
as
if
they
were
this
day
in
the
dust
.
Quest.
How
is
Israel
called
a
Virgin
,
whereas
shee
had
plaid
the
Harlot
with
Idols
,
and
is
therefore
called
on
Harlot
?
Hos.
1.2
.
Answ.
Kingdomes
and
Cities
are
called
Virgins
in
Scripture
on
several
accounts
:
As
1
when
they
flourish
in
riches
and
renown
,
and
remain
unconquered
,
and
unaccustomed
to
any
yoke
of
servitude
;
2
In
respect
of
their
Effeminacy
,
Delicacy
,
and
Wantonness
,
priding
themselves
in
their
Beauty
and
Bravery
,
and
tricking
themselves
up
like
Virgins
;
3
In
respect
of
their
weakness
,
and
unableness
to
help
themselves
;
so
Israel
shall
fall
,
and
be
like
a
poor
,
helpless
,
forlorn
Virgin
,
that
sits
alone
in
distress
without
any
helper
;
she
shall
now
be
deflowred
,
and
wasted
by
the
Assyrian
.
4
Israel
is
here
called
a
Virgin
after
her
Apostacy
,
but
this
is
in
relation
to
former
times
,
before
they
were
Idolatrous
,
as
in
Davids
time
(
before
the
division
of
the
ten
Tribes
)
when
they
served
God
in
purity
,
without
the
mixture
of
humane
inventions
;
and
likewise
in
relation
to
their
duty
,
shewing
what
they
should
have
been
,
and
not
what
now
they
were
;
and
in
this
sense
Iudah
is
also
called
a
Virgin
after
their
Apostasie
,
Ier.
18.13
.
&
31.21
.
they
had
both
the
name
of
Virgins
,
but
were
indeed
Idolaters
,
and
by
consequence
Adulteresses
,
that
broke
the
Covenant
of
their
God
.
5
The
City
of
Samaria
was
a
maiden
City
,
it
was
never
subdued
or
conquered
by
any
Nation
,
before
the
Assyrian
King
Salmaneser
brought
it
under
the
yoke
of
Servitude
,
and
carried
the
ten
Tribes
captive
into
Assyria
and
Media
;
and
in
this
respect
it
might
be
called
a
Virgin
.
3
Here
is
the
certainty
of
this
Judgement
set
forth
in
the
Present
Tense
,
The
Virgin
of
Israel
is
fallen
;
that
is
,
shee
shall
as
surely
fall
as
if
it
were
already
done
;
and
this
is
usuall
with
the
Prophets
,
to
signifie
the
certainty
of
a
rhing
,
by
putting
it
in
the
Present
,
or
praeterit
Tense
.
Thus
the
Scripture
speaks
of
Eastern
and
Western
Babylon
in
the
Present
Tense
,
Babylon
is
fallen
,
is
fallen
;
that
is
,
it
shall
suddenly
surely
,
and
irrecoverably
fall
,
Isa.
21.9
.
Ier.
51.8
.
Rev.
14.8
.
&
18.2
.
So
Iude
14.
The
Lord
cometh
,
that
is
,
he
will
as
surely
come
,
as
if
he
were
now
coming
to
Judgement
.
This
was
about
forty
years
before
the
final
overthrow
of
Samaria
,
that
the
Prophet
fore-told
this
;
yet
since
God
had
decreed
their
fall
,
he
tells
them
,
it
shall
as
surely
be
effected
as
if
it
were
done
this
day
;
and
it
is
usual
with
all
the
Prophets
to
speak
thus
assertively
,
not
only
because
of
the
certainty
of
what
his
denounced
,
but
because
from
the
first
denuntiation
the
plague
begins
,
though
not
discerned
,
nor
sometimes
accomplisht
till
many
years
after
.
4
Here
is
the
aggravation
of
her
fall
;
-
1
She
shall
fall
so
that
she
shall
never
rise
again
.
-
2
She
shall
be
forsaken
in
her
own
Land
.
-
3
There
shall
be
none
to
raise
her
up
.
Many
fall
but
they
rise
again
,
but
when
a
Kingdome
shall
fall
from
its
former
splendor
and
dignity
,
and
never
be
restored
again
,
that
is
very
sad
;
yet
this
was
Israels
case
,
they
were
carried
Captive
into
Assyria
,
and
the
body
of
the
Kingdome
,
and
generality
of
the
People
never
returned
again
;
nor
had
they
ever
the
face
of
a
Kingdom
more
,
2
King
.
17.
Hos.
4.5
.
&
5.5
.
When
the
remainders
of
Iudah
returned
out
of
the
Babylonish
Captivity
to
Ierusalem
,
some
few
of
Israel
joyned
themselves
with
them
,
and
are
reckoned
with
Iudah
,
the
rest
of
the
ten
Tribes
being
scattered
,
and
dispersed
up
and
down
the
world
,
degenerated
into
Gentiles
,
and
some
of
those
dispersed
were
converted
in
the
Apostolical
times
,
as
appears
by
the
inscriptions
of
the
Epistles
of
Iames
and
Peter
.
Obj.
But
we
read
in
our
Saviours
time
of
the
lost
sheep
of
the
house
of
Israel
,
Matth
10.6
.
&
15.24
.
and
that
Nicodemus
was
a
Master
in
Israel
,
Ioh.
3.10
.
and
therefore
some
conclude
,
that
the
Kingdom
of
Israel
was
not
totally
ruined
.
Ans.
The
word
Israel
hath
many
significations
in
Scripture
,
but
that
in
Matthew
hath
relation
to
the
Kingdome
of
Iudah
,
for
in
Christs
time
there
was
no
other
Kingdome
of
Israel
extant
but
that
,
and
that
also
was
very
low
when
Christ
came
,
as
I
have
shewed
on
Amos
9.11
.
and
by
a
Master
in
Israel
is
meant
no
more
but
a
Teacher
in
the
Church
of
God
,
for
the
Church
is
oft
called
Israel
,
Psal.
115.12
.
Galat.
6.16
.
Obj.
It
was
fore-told
,
that
the
ten
Tribes
should
be
made
one
with
Judah
,
and
should
returne
with
them
,
Ezek.
37.16
,
17
,
19
,
22.
A.
This
is
spoken
of
Gospel
times
,
and
implies
a
Spiritual
,
not
a
Corporal
returning
of
a
remnant
of
those
despised
and
dispersed
ones
in
the
dayes
of
the
Messiah
,
who
should
be
united
to
Iudah
,
and
by
the
preaching
of
the
Gospel
be
brought
into
the
unity
of
the
Church
.
Shee
is
forsaken
upon
her
Land
.
Shee
had
forsaken
God
,
And
which
greatly
aggravates
their
misery
,
all
this
should
happen
to
them
in
their
own
Land
,
they
should
want
men
to
help
them
in
their
owne
Land
,
as
appears
in
the
next
verse
.
They
should
be
afflicted
and
brought
low
,
not
in
an
enemies
Country
,
but
even
in
their
owne
;
they
should
be
slaughtered
and
enslaved
in
the
sight
of
their
owne
Country
,
which
had
been
like
a
Mother
and
Nurse
unto
them
,
and
was
dearly
beloved
of
them
.
It
aggravates
a
Virgins
misery
,
to
be
slaine
in
the
sight
of
her
owne
Mother
.
There
is
none
to
raise
her
up
.
God
will
not
,
and
then
Creatures
cannot
.
Shee
shall
fall
without
any
help
or
hope
of
restauration
,
no
neighbour
Nation
shall
once
reach
out
an
helping
hand
to
raise
her
out
of
the
dust
,
but
there
let
her
lye
,
like
one
that
is
felled
to
the
ground
,
and
not
able
to
rise
of
himself
,
and
forsaken
of
all
others
must
needs
remaine
as
he
fell
;
so
Israel
should
never
recover
his
pristine
splendor
,
and
flourishing
condition
,
though
some
remnants
should
remaine
,
or
as
it
followes
in
the
next
verse
.
OBSERVATIONS
.
1
Sin
layes
famous
and
flourishing
Kingdoms
in
the
dust
.
Those
Maiden-Cities
and
Kingdoms
which
were
never
toucht
,
nor
taken
,
yet
if
sin
raign
in
them
(
as
it
did
in
Samaria
)
it
will
ruine
them
.
Where
are
the
Babylonian
,
Persian
,
Grecian
Monarchies
,
which
were
sometimes
famous
and
flourishing
,
and
the
terrour
of
the
world
?
they
are
long
since
laid
in
the
dust
.
2
Impenitent
sinners
shall
certainly
perish
.
Though
they
may
flourish
for
a
time
,
yet
when
their
sin
is
ripe
,
they
shall
come
down
;
and
therefore
the
Prophet
speaks
in
the
Present
Tense
,
Israel
is
fallen
;
that
is
,
he
shall
as
certainly
fall
as
if
he
were
down
already
.
So
Babylon
that
lives
in
Luxury
and
security
,
shall
at
last
be
burnt
,
Revelat.
18.7
,
8
,
9
,
10.
3
When
God
is
against
us
,
all
forsake
us
.
4
God
oft
retaliates
sinners
,
and
payes
them
in
their
owne
coyn
.
Israel
that
forsook
God
,
is
now
forsaken
of
all
,
and
those
that
overthrew
Justice
,
and
opprest
the
poor
,
are
now
overthrown
themselves
,
and
opprest
by
others
.
But
of
this
see
Amos
6.
ult.
Obs.
8.
VERSE
3.
For
thus
saith
the
Lord
God
,
the
City
that
went
out
by
a
thousand
shall
leave
an
hundred
,
and
that
which
went
forth
by
an
hundred
,
shall
leave
ten
to
the
house
of
Israel
.
WHat
the
Prophet
had
spoken
before
in
general
,
now
he
comes
to
express
more
plainly
and
particularly
,
viz.
That
the
Kingdome
of
Israel
should
perish
;
yet
not
so
totally
,
but
that
a
remnant
should
be
spared
;
though
the
body
of
the
people
should
be
cut
off
,
yet
a
decimation
should
live
to
praise
God
.
So
that
in
this
verse
we
have
the
reason
of
the
Prophets
lamentation
and
doleful
ditty
,
and
that
is
the
great
havock
which
God
would
make
amongst
this
people
;
he
would
cut
off
nine
parts
,
and
leave
but
a
tenth
.
When
the
Roman
Armies
did
mutiny
,
the
Commanders
did
use
to
decimate
them
,
punishing
every
tenth
man
.
But
the
Lord
goes
further
here
,
being
incensed
against
Israel
,
hee
tells
them
,
that
by
the
Sword
,
by
Captivity
,
by
the
Pestilence
and
Famine
,
hee
would
make
such
a
slaughter
amongst
them
,
that
the
City
which
went
out
by
a
thousand
,
should
bee
brought
to
an
hundred
,
and
an
hundred
to
ten
;
that
is
,
of
a
great
multitude
very
few
should
return
.
Such
a
woful
decimation
there
should
bee
amongst
them
,
that
very
few
should
escape
.
The
like
Threatning
wee
have
set
forth
under
another
Metaphor
,
Amos
3.12
.
As
the
Shepherd
taketh
out
of
the
mouth
of
the
Lion
,
two
legs
,
or
the
peece
of
an
ear
,
so
shall
the
children
of
Israel
bee
taken
out
of
Samaria
,
&c.
q.
d.
as
a
Shepherd
when
a
Lion
hath
been
devouring
his
flock
,
findes
some
mangled
remains
of
a
leg
,
or
an
ear
;
so
shall
it
bee
with
Israel
,
some
one
or
two
shall
escape
the
general
slaughter
and
Captivity
.
The
City
that
went
out
by
a
thousand
;
that
is
,
The
City
which
had
a
thousand
Inhabitants
passing
to
and
fro
through
the
gates
thereof
;
or
more
genuinely
,
The
City
which
sent
forth
a
thousand
able
men
to
the
Wars
,
or
that
could
furnish
,
and
set
out
a
thousand
men
fit
to
bear
Arms
,
shall
have
but
an
hundred
left
.
The
Prophet
seems
to
allude
to
that
of
Moses
,
Deut.
1.15
.
where
the
people
are
divided
under
Captains
over
thousands
,
and
Captains
over
hundreds
.
This
Threatning
was
partly
fulfilled
in
the
three
years
siege
of
Samaria
,
2
King
.
18.10
.
and
partly
after
,
when
there
was
a
great
devastation
of
men
amongst
them
.
Lastly
,
To
assure
them
of
the
reality
and
truth
of
all
that
hee
had
spoken
;
hee
brings
in
the
Lord
asserting
it
,
Thus
saith
the
Lord
God
,
q.
d.
You
have
not
to
do
with
impotent
men
,
but
with
an
Omnipotent
God
,
who
both
can
and
will
execute
his
judgements
upon
the
heads
of
the
wicked
.
The
summe
of
all
is
this
,
So
few
shall
bee
left
alive
after
the
long
▪
and
hard
sieges
of
the
Assyrians
,
that
in
those
Cities
of
Israel
out
of
which
a
thousand
able
men
had
wont
to
go
forth
to
War
,
now
there
should
be
left
but
an
hundred
,
and
an
hundred
shall
be
brought
to
ten
,
saith
the
Lord
who
doth
this
.
OBSERVATIONS
.
Sin
is
the
grand
depopulator
of
a
Kingdome
.
It
makes
Cities
that
go
out
by
thousands
to
return
by
hundreds
,
and
reduceth
their
hundreds
to
tens
.
Wee
use
to
complain
of
such
as
unpeople
Towns
and
Villages
;
sin
is
the
Arch-depopulation
of
Towns
and
Cities
,
it
brings
the
Sword
,
Plague
and
Famine
upon
Nations
,
which
sweep
men
away
by
thousands
.
As
obedience
multiplies
a
people
,
and
makes
them
like
the
sand
of
the
Sea
for
multitude
,
1
King
.
4.20
.
So
disobedience
makes
men
few
in
number
,
which
were
before
as
the
Stars
of
heaven
for
multitude
,
Deut.
28.62
.
We
should
therefore
unanimously
rise
in
arms
against
this
Cut-throat
sin
;
if
an
enemy
should
come
to
Town
that
had
killed
our
fathers
,
mothers
,
wives
and
children
,
and
robbed
us
of
all
our
pleasant
things
,
with
what
indignation
and
fury
would
men
,
women
and
children
joyntly
rise
to
ruine
such
an
enemy
?
Sin
is
this
adversary
,
it
robs
Sovereigns
of
their
subjects
,
Pastors
of
their
people
,
and
robs
us
of
our
dearest
relations
.
We
should
therefore
do
by
it
as
the
Iews
did
by
Paul
(
whom
they
lookt
upon
as
their
adversary
,
Act.
22.27
,
28.
)
when
they
saw
him
,
they
stirred
up
all
the
people
,
and
laid
hands
on
him
,
saying
,
Men
of
Israel
help
,
This
is
he
that
is
against
this
people
,
and
against
the
Law
,
and
against
this
place
.
So
should
we
encourage
each
other
against
sin
,
and
suppress
it
,
saying
,
Magistrates
,
Ministers
,
men
and
brethren
help
,
this
is
that
which
destroyes
our
people
,
wastes
our
Cities
,
unpeoples
our
Towns
,
opposeth
the
Laws
,
and
brings
confusion
every
where
.
2
Obs.
In
the
midst
of
judgement
,
God
remembers
mercy
.
All
had
deserved
death
here
,
yet
such
is
his
clemency
that
hee
spares
a
Tenth
,
and
leaves
a
remnant
,
Isa.
1.9
.
and
6.11
,
12
,
13.
'T
is
the
Lords
singular
mercy
that
any
remain
alive
,
and
it
is
his
overflowing
goodness
that
wee
are
not
all
utterly
consumed
,
and
hurled
out
of
the
world
at
once
,
Lam.
3.22
.
In
the
midst
of
these
devastations
,
here
is
a
gleaning
left
to
praise
him
.
3
Obs.
The
threatnings
of
Gods
Ministers
are
Gods
threatnings
.
Thus
saith
the
Lord
,
the
City
that
went
out
by
a
thousand
,
shall
leave
an
hundred
.
T
is
not
I
(
saith
Amos
)
but
the
Lord
by
mee
his
weak
instrument
,
that
tells
you
this
.
Wee
are
Ambassadors
for
Christ
,
2
Cor.
5.20
.
Now
the
words
of
an
Ambassador
are
esteemed
as
the
words
of
him
that
sent
him
.
This
made
Cornelius
(
though
a
Souldier
and
a
Commander
)
yet
to
set
himself
as
in
Gods
presence
,
and
so
to
hear
as
if
God
himself
spake
to
him
,
Act.
10.33
.
and
so
did
the
Thessalonians
,
1
Thess.
2.13
.
when
our
preaching
agrees
with
the
word
of
God
,
it
is
to
bee
esteemed
as
the
word
of
God
himself
.
If
this
were
truly
beleeved
,
it
would
make
us
come
with
other
affections
to
hear
the
word
than
most
now
do
.
VERSE
4.
For
thus
saith
the
Lord
unto
the
house
of
Israel
,
seek
yee
mee
,
and
yee
shall
live
.
THe
Prophet
having
shewed
this
people
their
misery
,
and
affrighted
them
with
the
Threatnings
,
hee
comes
now
unto
the
Remedy
,
and
shews
them
how
they
may
prevent
all
that
misery
which
like
a
flood
was
rushing
in
upon
them
,
especially
for
their
Idolatry
,
and
that
is
by
Repentance
,
by
forsaking
their
Idols
,
and
turning
to
the
Lord
.
Where
there
is
no
ground
of
hope
,
people
grow
desperate
and
run
from
God
,
and
therefore
the
Prophet
gives
them
some
glimpse
of
mercy
,
inviting
them
once
and
again
to
seek
the
Lord
,
that
so
they
might
prevent
his
fury
.
In
the
words
we
have
1
A
preface
,
Thus
saith
the
Lord
.
This
is
oft
used
before
by
this
our
Prophet
,
in
the
first
,
second
,
third
,
and
fourth
Chapters
:
and
this
hee
doth
,
1
To
quicken
attention
▪
2
To
make
them
attend
with
the
greater
reverence
and
fear
,
since
it
is
the
word
of
God
,
and
not
of
man
;
3
To
assure
them
of
the
certainty
and
truth
of
what
hee
spake
,
2
Here
are
the
persons
to
whom
hee
speaks
,
viz.
To
the
house
of
Israel
,
i.
e.
to
the
ten
Tribes
.
The
invitation
is
general
,
to
take
off
all
excuse
,
that
none
might
say
,
They
were
not
exhorted
to
the
duty
.
3
Here
is
a
Precept
,
Seek
yee
mee
.
Where
wee
have
-
1
The
Act
,
Seek
.
-
2
The
Object
,
Mee
.
4
A
Promise
,
And
yee
shall
live
.
The
Precept
is
short
,
but
very
comprehensive
.
It
is
indeed
a
brief
of
the
whole
body
of
Religion
,
or
a
summary
of
the
whole
duty
of
man
.
The
Scripture
doth
in
many
places
epitomize
our
duties
,
reducing
them
sometimes
to
eleven
heads
,
as
Psal.
15.
Sometimes
to
six
,
as
Isa.
33.15
.
and
Heb.
6.1.2
.
Sometimes
to
three
,
viz.
Justice
,
Mercy
,
and
humble
walking
with
God
.
Micah
6.8
.
Our
Saviour
hath
epitomized
them
,
and
reduced
them
all
unto
two
,
viz.
Thou
shalt
love
the
Lord
thy
God
with
all
thy
heart
,
and
thy
neighbour
as
thy self
.
But
our
Prophet
here
comes
and
summes
them
all
up
in
one
,
saying
,
Seek
the
Lord
.
Parash
,
accuratè
,
diligentissimè
,
&
summâ
curâ
quaerere
.
The
word
Seek
is
emphatical
,
and
signifies
not
a
bare
wishing
or
woulding
,
or
some
cold
velleities
,
but
an
earnest
,
accurate
,
exquisite
inquiring
after
God
,
and
his
wayes
;
and
therefore
the
Septuagint
render
it
by
a
compound
word
which
signifies
to
seek
out
with
earnestness
and
diligence
till
wee
finde
the
Lord
.
The
Apostle
useth
the
same
word
,
Heb.
11.6
.
The
Lord
is
a
rewarder
of
them
that
diligently
seek
him
.
The
word
implies
labour
,
industry
,
and
constancy
,
wee
must
never
rest
till
wee
have
found
the
Lord
,
as
the
woman
that
had
lost
her
groat
,
continued
seeking
till
shee
had
found
it
,
Luke
15.8
.
3
Here
is
the
causative
particle
,
For
,
which
may
bee
rendred
,
therefore
,
and
then
the
sense
will
bee
more
current
,
thus
,
q.
d.
Since
the
Lord
hath
threatned
to
make
such
havock
amongst
you
,
therefore
seek
him
sincerely
that
yee
may
live
,
for
hee
desires
not
your
ruine
,
but
your
returning
.
Yet
some
make
the
particle
redundant
here
,
and
look
upon
it
onely
as
an
expletive
particle
,
oft
so
used
by
the
Hebrews
.
The
sense
is
here
entire
without
it
.
4
Here
is
the
object
of
our
seeking
,
and
that
is
God
,
Seek
yee
mee
,
Excellent
things
are
the
object
of
our
desires
;
now
there
is
none
like
God
,
and
therefore
none
to
bee
desired
like
him
.
Hee
is
our
Creator
,
Redeemer
,
Preserver
,
ours
in
all
sweet
Relations
,
our
Father
,
Husband
,
Lord
,
King
,
&c.
and
therefore
to
bee
sought
and
served
by
us
in
an
especial
manner
.
One
of
these
obligations
call
for
observance
and
duty
,
but
when
all
shall
concenter
,
and
meet
in
one
,
how
great
should
our
observance
bee
.
2
This
seeking
of
God
implies
a
sincere
turning
to
him
,
a
loving
him
with
all
our
heart
,
a
seeking
him
simply
for
himself
,
it
notes
a
trusting
in
him
,
a
fear
to
offend
him
,
a
forsaking
of
all
Idols
and
false
wayes
(
as
it
follows
in
the
next
verse
)
delighting
only
in
his
pure
word
and
worship
,
1
Chron.
16.10
.
and
praying
to
him
,
Psal.
34.4
.
Matth.
7.7
.
It
implies
also
an
obeying
his
Commands
,
2
Chron.
14.4
.
and
seeking
his
face
and
favour
at
all
times
,
Psal.
27.10
.
Isa.
55.6
.
These
are
those
things
above
,
which
we
are
commanded
to
seek
,
Colos.
3.1
.
Thus
we
see
,
what
a
Magazine
of
matter
is
comprehended
in
this
little
Precept
,
V.
Gerhard
.
Loc.
com
.
de
lib.
arbitr.
Tom.
2.
ss.
73.
mihi
.
p.
225.
edit.
ult
.
Seek
yee
me
.
Obj.
This
command
to
seek
God
(
say
Papists
and
Arminians
)
implyes
,
that
we
have
Free-will
of
our selves
to
seek
him
,
and
turn
to
him
,
else
why
doth
the
Lord
command
us
so
to
doe
,
if
we
had
no
power
to
doe
it
?
Ans.
It
doth
not
follow
,
that
because
the
Lord
commands
us
to
seek
him
,
therefore
we
have
power
of
our selves
to
doe
it
.
For
,
-
1
These
commands
shew
us
our
duty
,
but
not
our
ability
;
they
shew
what
we
ought
to
be
,
but
not
what
we
are
.
-
2
Yet
these
Exhortations
are
not
in
vain
,
for
the
Lord
makes
them
effectual
in
the
hearts
of
his
people
;
what
he
bids
them
doe
,
he
enables
them
in
some
measure
to
doe
.
-
3
The
Lord
had
a
remnant
of
his
Elect
mingled
amongst
this
heap
of
chaff
,
and
their
wills
being
changed
,
and
made
conformable
to
Gods
will
,
-
4
Hereby
the
wicked
are
made
more
inexcusable
,
and
their
malice
and
obstinacy
made
more
apparent
to
the
world
,
since
they
stand
out
against
so
many
invitations
to
come
in
.
[
Against
Free-will
,
see
Davenants
Determ
.
Q.
9.
p.
45.
D.
Sibbs
,
Concio
ad
clerum
,
p.
69.
Laurent
.
in
Apoc.
2.5
.
p.
125.
Camero
Theses
de
Grat.
&
Lib.
arb.
p.
273.
ad
296.
Paraeus
contra
Bellar.
Tom.
1.
Totaliter
.
Alting
,
Loc.
com
.
P.
2.
p.
460.
&
Hornbec
.
contra
Socin
.
l.
3.
c.
5.
p.
611.
Brochmand
Cas.
Cons.
de
homine
primo
,
cap.
1.
p.
134.
folio
.
Walaeus
Lo●●
com
.
P.
1.
p.
16.
&
p.
437.
Mr.
Burgess
against
Orig.
sin
.
l.
2.
ch.
4.
p.
289.
Rolloc
in
Rom.
8.
p.
152
,
&c.
Dr.
Arrowsmith
on
John
1.13
.
p.
189.
&
198
,
Mr.
Case
Morn
.
Lect.
quarto
,
p.
207.
]
5
Here
is
a
promise
to
incourage
them
to
seek
the
Lord
,
drawn
ab
utili
,
from
the
benefit
they
should
reap
thereby
,
Yee
shall
live
,
or
live
yee
;
the
Imperative
Mood
is
put
for
the
Future
tense
,
by
an
usual
Hebraism
,
Prov.
3.4
.
&
4.4
.
to
shew
the
certainty
of
a
thing
,
as
here
,
Seek
the
Lord
and
live
;
that
is
,
yee
shall
certainly
live
:
-
You
shall
have
a
Natural
Life
.
-
You
shall
have
a
Spiritual
Life
.
-
You
shall
have
a
Eternal
Life
.
1
If
you
seek
the
Lord
,
and
return
to
him
,
you
shall
have
your
Natural
life
prolonged
;
whereas
you
are
in
danger
of
dying
by
the
hand
of
the
Assyrian
,
yet
doe
but
return
to
me
unfeignedly
,
and
you
shall
experimentally
find
that
your
lives
shall
be
given
you
for
a
prey
;
at
least
yee
shall
not
be
utterly
destroyed
,
but
instead
of
Warre
,
you
shall
have
peace
and
prosperity
in
your
borders
.
This
seems
to
be
the
most
genuine
sense
of
this
place
(
though
we
may
not
exclude
the
other
,
for
it
is
a
known
Rule
,
that
it
is
safe
taking
the
words
in
the
largest
sense
,
if
neither
matter
,
phrase
,
nor
scope
hinder
)
for
in
the
fore-going
verse
,
the
Lord
tells
them
what
slaughter
he
would
make
amongst
them
,
therefore
he
bids
them
here
,
returne
and
live
.
Yet
we
may
not
solely
confine
it
to
a
Natural
life
,
because
it
is
a
Legal
promise
,
ult.
Psal.
34.12
.
&
133.8
.
Prov.
4.4
.
Ezek.
18.9
.
The
like
expression
we
use
at
this
day
,
at
the
Inauguration
of
Kings
,
when
we
cry
,
Vivat
Rex
,
let
the
King
live
;
that
is
,
all
health
,
prosperity
,
and
happiness
attend
him
.
2
You
shall
live
a
spiritual
life
of
Grace
here
,
your
souls
shall
enjoy
communion
with
God
,
they
shall
live
to
him
here
,
and
at
last
shall
live
with
him
for
ever
;
for
Grace
is
the
suburbs
of
glory
.
3
You
shall
live
eternally
,
Ezek.
18.17
.
ult.
Obj.
But
had
not
the
Lord
decreed
the
destruction
of
this
people
,
how
then
doth
he
bid
them
return
and
live
?
A.
Such
threatnings
of
Temporal
Judgements
are
not
alwayes
absolute
,
but
conditional
,
viz.
if
they
repent
not
,
I
will
destroy
them
;
and
though
this
condition
be
not
alwayes
exprest
,
yet
it
is
understood
,
as
appears
by
that
notable
place
,
Ier.
18.7
,
8
,
9
,
10.
so
that
when
people
repent
of
their
sin
,
God
will
repent
of
the
punishment
,
OBSERVATIONS
.
1
Such
as
seek
God
rightly
,
shall
live
assuredly
.
I
say
,
such
as
seek
God
rightly
,
which
cuts
off
many
pretenders
to
religion
,
who
seem
to
seek
and
serve
the
Lord
,
but
it
is
feignedly
,
and
hypocritically
;
they
halt
between
God
and
Baal
,
between
Christ
and
Belial
;
like
Agrippa
,
they
are
almost
,
but
not
altogether
Christians
;
they
have
a
name
to
live
,
but
they
are
dead
indeed
.
2
Others
seek
for
the
living
amongst
the
dead
.
They
seek
the
Lord
amongst
the
traditions
and
customs
of
men
.
Such
mens
religion
is
vain
,
Mat.
15.9
.
Amos
5.5
.
3
Others
seek
,
but
it
is
too
late
;
like
Esau
,
that
never
cries
till
he
had
lost
the
Blessing
.
So
those
,
Luke
13.24
,
25.
4
Others
instead
of
seeking
the
Lord
,
sit
all
the
day
idle
,
they
forget
the
Lord
days
without
number
,
he
is
not
in
any
of
their
thoughts
,
Ier.
2.32
.
It
is
not
the
somnolent
,
but
the
violent
that
get
heaven
,
5
Others
instead
of
seeking
God
,
they
persecute
those
that
doe
sincerely
seek
him
,
like
the
Scribes
and
Pharisees
,
that
would
neither
follow
Christ
themselves
,
nor
suffer
others
so
to
doe
.
Stripes
are
prepared
for
scorners
,
and
such
mockers
shall
have
their
bonds
made
strong
,
Isa.
28.22
.
6
Others
seek
,
but
it
is
amiss
;
for
they
seek
riches
,
honour
,
pleasures
,
instead
of
God
,
and
things
above
.
Those
three
are
the
Worlds
Trinity
,
they
are
the
grand
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
of
our
times
.
David
tells
us
,
there
be
many
of
this
stamp
,
Psal.
4.6
.
Many
say
,
who
will
shew
us
goods
?
Paul
goes
further
,
and
tells
us
,
All
men
seek
their
owne
ease
,
wealth
,
ends
,
and
respects
;
that
is
,
All
comparatively
,
they
are
but
few
that
seek
the
things
of
Christ
,
Phil.
2.21
.
Q.
Since
there
are
so
many
Seekers
,
and
so
few
good
ones
,
how
must
I
seek
aright
?
A.
That
you
may
seek
the
Lord
and
find
him
,
you
must
seek
him
,
-
1
Early
.
-
2
Sincerely
.
-
3
Zealously
.
-
4
Sensibly
.
-
5
Constantly
.
-
6
Regularly
.
1
Those
that
will
find
the
Lord
when
they
seek
him
,
must
seek
him
early
,
in
the
morning
of
their
youth
,
whilst
the
day
of
their
Visitation
lasts
.
To
such
the
Promise
runs
,
Prov.
8.17
.
They
that
seek
me
early
shall
find
me
.
It
was
Iosiahs
commendation
,
that
when
he
was
young
,
and
but
sixteen
years
old
,
he
began
to
seek
and
serve
the
Lord
,
2
Chron.
34.1
,
3.
and
Timothy
knew
the
Scriptures
from
a
Childe
,
2
Tim.
3.15
.
2
Sincerely
and
cordially
,
nor
hollowly
and
complementally
.
We
must
seek
him
with
all
our
might
,
to
such
the
Promises
run
,
that
they
shall
find
him
,
Deut.
4.29
,
2
Chro.
15.15
.
Ier.
29.13
.
Then
shall
yee
seek
me
and
find
me
,
when
yee
shall
search
for
me
with
all
your
heart
.
Thus
David
sought
him
,
and
found
him
,
Psa.
119.10
.
never
any
mist
that
ever
sought
him
in
truth
,
Psal.
145.18
.
If
we
be
the
genuine
Seed
of
plaine
,
sincere
Iacob
,
we
shall
never
seek
his
face
in
vain
,
Isa.
45.19
.
before
they
call
,
he
will
answer
such
,
and
will
run
to
meet
them
,
as
he
did
the
Prodigal
,
Isa.
65.24
,
Luke
15.18
,
19
,
20.
Yea
,
a
wicked
Ahab
shall
not
altogether
seek
to
God
in
vain
;
and
if
the
shadow
can
doe
so
much
,
what
will
the
substance
and
real
seeking
of
God
doe
?
3
We
must
seek
him
zealously
,
and
earnestly
;
Magnamagn●
,
such
great
things
must
be
sought
with
f●rvent
affections
,
Deut.
15.5
.
fleight
seeking
loseth
all
.
Precious
things
are
not
easily
attained
.
Pulsandi
M●taphora
ard●r
&
zelus
notatur
,
cum
ob●●acula
omnia
assiduitate
precandi
perrumpimus
.
Car●w●
Harm
.
Even
the
worlds
wealth
comes
not
with
a
wish
,
much
less
heavenly
treasures
.
They
that
will
have
them
must
ask
,
and
if
that
will
not
doe
they
must
seek
,
if
seeking
will
not
doe
they
must
be
more
importunate
,
and
knock
;
it
is
not
a
bare
Repetition
,
but
a
Gradation
,
Mat.
7.7
.
wee
must
seek
as
men
doe
for
silver
,
and
gold
,
with
utmost
diligence
,
Prov.
2.4
.
let
not
the
children
of
this
world
be
wiser
,
and
more
industrious
for
their
trash
,
than
we
for
true
treasure
.
Remember
,
that
none
shall
be
rewarded
fully
,
but
such
as
seek
him
diligently
,
Heb.
11.6
.
4
Sensibly
.
See
how
we
are
undone
without
him
,
though
we
were
Lords
of
all
the
world
,
yet
without
the
favour
of
God
,
who
is
Lord
of
all
,
we
are
nothing
.
Sense
of
our
wants
will
sharpen
our
desires
after
him
,
and
make
us
resolve
with
David
,
to
give
no
rest
to
our
eyes
,
nor
slumber
to
our
eye-lids
till
wee
have
found
him
,
Psal.
132.4
.
5
Constantly
.
1
Chron.
16.11
.
We
must
never
rest
till
wee
have
found
him
,
persevere
in
the
use
of
all
good
means
,
as
Prayer
,
Meditation
,
&c.
resolve
to
take
no
denial
,
importunity
will
doe
much
.
Comfort
will
come
in
the
end
,
and
will
abundantly
recompence
all
our
waiting
.
Though
hope
deferred
may
make
the
heart
sick
,
yet
when
it
comes
it
will
be
as
a
tree
of
life
,
Prov.
13.12
.
6
Regularly
.
We
must
inquire
for
the
good
old
way
of
P●rity
and
Peace
and
walk
therein
,
Ier.
6.16
.
we
must
not
walk
according
to
the
superstitious
Customs
and
Canons
of
men
,
but
according
to
the
Canon
of
Gods
VVord
.
Galat.
6.16
.
Q.
But
what
benefit
shall
I
have
by
seeking
God
?
A.
Thou
shalt
have
Life
,
and
that
is
a
very
powerful
motive
;
life
is
so
sweet
and
desirable
a
thing
,
that
the
Devil
could
say
,
Skin
for
skin
,
and
all
that
a
man
hath
,
will
he
give
for
his
life
,
Job
2.4
.
Now
Piety
hath
the
promise
.
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
,
Obad.
Sedgwick
on
Isa.
55.3
.
ch.
13.
p.
489.
sweet
,
and
durable
life
.
Natural
life
is
common
,
every
wicked
man
lives
it
,
and
it
is
imbittered
with
many
crosses
,
and
it
last
not
,
it
is
a
vapour
that
suddenly
vanisheth
;
but
this
spiritual
life
is
a
special
,
comfortable
,
endless
life
,
death
it self
cannot
extinguish
it
.
3
If
this
bee
not
enough
,
you
shall
have
Eternal
life
,
Joh.
3.16
.
and
6.51
.
and
17.3
.
VERSE
5.
But
seek
not
Bethel
,
nor
enter
into
Gilgal
,
and
pass
not
to
Beersheba
,
for
Gilgal
shall
surely
go
into
Captivity
,
and
Bethel
shall
come
to
nought
.
TRue
Repentance
consists
of
two
parts
,
1
There
is
terminus
á
quo
,
from
what
wee
must
turn
:
2
Terminus
ad
quem
,
to
whom
wee
must
turn
.
In
the
foregoing
verse
,
the
Prophet
sets
down
positively
and
affirmatively
whom
wee
must
seek
,
and
to
whom
wee
must
turn
,
and
that
is
to
the
Lord
.
Hee
comes
now
to
shew
us
negatively
,
what
wee
must
not
do
,
and
what
wee
must
not
seek
,
and
that
is
Idols
.
Seek
the
Lord
,
but
seek
not
Idols
.
God
puts
a
But
and
Block
in
their
way
to
keep
them
from
them
.
But
seek
not
Bethel
.
God
can
do
all
things
;
but
Idols
can
do
nothing
;
great
reason
then
wee
should
forsake
them
,
and
cleave
onely
to
God
,
who
would
have
us
first
Table-men
to
worship
him
according
to
his
own
will
revealed
in
his
word
;
and
then
second
Table-men
,
in
righteousness
towards
our
neighbour
,
vers.
15.
In
the
words
wee
have
1
A
Dehortation
from
Idolatry
,
to
this
end
they
must
Three
places
infected
with
Idolatry
.
-
shun
Bethel
,
-
shun
Gilgal
,
and
-
shun
Beersheba
.
1
That
Bethel
and
Gilgal
were
such
,
I
have
shewed
before
at
large
on
Amos
4.4
.
Bethel
was
the
place
where
Ieroboam
set
up
a
golden
Calf
.
Gilgal
was
a
City
full
of
Idols
,
Hos.
4.15
.
and
12.11
.
Beersheba
was
a
City
in
Canaan
where
Abraham
had
formerly
dwelt
,
Gen.
21.31
,
32
,
33.
here
God
appeared
to
Isaac
,
Gen.
26.24
and
here
Iacob
sacrificed
,
Gen.
46.1
.
This
made
these
superstitious
people
think
that
there
was
more
holiness
in
this
place
than
in
others
,
and
therefore
hither
they
came
,
when
God
had
ordained
them
to
go
to
Ierusalem
.
This
City
was
afterwards
allotted
to
the
Tribe
of
Iudah
,
Iosh.
15.28
,
and
1
King
.
19.8
.
yet
it
was
inhabited
by
the
Tribe
of
Simeon
,
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
.
And
Bethel
shall
come
to
nought
.
Bethel
signifies
the
house
of
God
,
but
by
reason
of
its
Idolatry
,
t
is
called
Beth-aven
,
Hos.
4.15
.
a
house
of
vanity
and
iniquity
,
Hos.
5.8
.
and
10.5
.
Aven
signifies
an
Idol
,
Aven
,
mendasium
vanitas
,
inanita●
.
vanity
,
inanity
,
and
nought
,
and
therefore
the
ruine
of
Bethel
is
set
forth
by
this
Title
.
Bethel
shall
be
Aven
,
or
bee
brought
to
nought
;
that
is
▪
it
shall
bee
totally
ruined
,
and
nothing
shall
remain
of
it
,
but
the
prints
of
Gods
indignation
against
it
.
So
that
it
is
great
folly
for
any
to
run
to
such
Idolatrous
places
for
shelter
,
which
can
neither
defend
themselves
from
ruine
,
nor
their
Idols
from
spoyl
,
Hos.
10.5
,
6.
OBSERVATIONS
.
1
Idolatrous
places
must
bee
shunned
.
As
they
might
not
go
to
Bethel
,
Gilgal
,
or
Beersheba
,
so
wee
may
not
go
to
Spain
,
Italy
,
France
,
&c.
with
the
least
hankering
after
their
Idols
,
if
you
do
Satan
will
quickly
make
a
prey
of
you
;
for
sin
,
especially
the
sin
of
Idolatry
,
is
like
Bird-lime
,
if
a
man
go
once
to
touch
it
,
hee
will
bee
so
intangled
in
it
,
that
hee
cannot
easily
be
shut
of
it
.
2
Obs.
True
converts
must
for
sake
Idols
.
They
must
say
with
repenting
Ephraim
,
What
have
I
to
do
any
more
with
Idols
?
Hos.
14.8
.
Many
would
fain
serve
the
Lord
and
their
Idols
too
,
but
that
will
not
be
,
if
you
will
bee
mine
,
you
must
renounce
your
Idols
,
saith
God
,
You
must
forget
your
kindred
,
and
your
fathers
house
,
Psal.
45.10
.
that
is
,
wee
must
abandon
all
those
corruptions
which
wee
are
strongly
inclined
unto
by
nature
;
and
those
Idolatrous
,
and
superstitious
practises
,
which
wee
were
brought
up
in
;
wee
must
renounce
them
all
,
and
give
up
our selves
intirely
to
Christ
our
spiritual
Husband
,
then
,
and
not
till
then
will
hee
take
pleasure
in
us
,
and
desire
our
beauty
.
Such
as
desire
to
have
communion
with
God
,
must
first
put
away
their
Idols
,
Gen.
35.1
,
2.
Iosh.
24.22
,
23.
Iudg.
10.16
.
1
Sam.
7.3
.
Psal.
16.4
,
5.
True
converts
turn
from
those
vanities
to
the
living
God
,
Act.
14.15
▪
and
have
a
special
command
given
them
to
keep
themselves
pure
from
Idols
,
1
Joh.
5.21
.
They
know
that
the
Lord
is
a
jealous
God
,
and
cannot
endure
corrivals
,
not
to
have
his
worship
mixt
with
the
inventions
and
fancies
of
men
.
As
I
have
shewed
at
large
before
on
Amos
4.4
.
[
*
](A45333-e46770-b)
*
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.
Mass
with
their
bodies
,
pretending
that
they
keep
their
hearts
for
God
,
are
meer
dissemblers
.
They
partake
with
Idola●ets
in
their
sin
,
harden
them
in
their
Idolatry
,
and
sin
against
the
Prophets
counsel
here
,
that
forbids
men
to
goe
after
Idols
.
3
Obs.
Superstition
is
a
toylsome
thing
.
It
makes
men
that
they
cannot
rest
,
but
they
must
run
up
and
down
,
now
to
Bethel
,
anon
to
Gilgal
,
and
then
traverse
the
Country
,
and
goe
a
Perigrination
to
Beersheba
;
so
mad
are
men
upon
Idols
,
that
they
are
not
content
with
those
at
home
,
but
they
must
be
gadding
abroad
after
more
.
Thus
the
Papists
at
this
day
,
Homo
est
inversus
decalogus
,
Man
is
a
perverse
,
cross-grained-peece
to
all
Gods
holy
commands
.
4
Obs.
Idolatry
brings
desolation
and
ruine
upon
Cities
and
Kingdoms
.
Gilgal
shall
goe
into
Captivity
,
and
Bethel
shall
come
to
nought
,
and
the
Virgin
of
Israel
shall
fall
.
When
Bethel
Gods
House
,
shall
become
Beth-aven
,
a
house
of
Idols
and
Vanity
,
then
follows
Beth-any
,
an
house
of
misery
and
affliction
.
They
that
follow
such
lying
vanities
forsake
their
owne
mercies
.
Idols
themselves
are
most
vain
,
Vanity
,
and
things
of
nought
▪
and
nothing
doe
they
bring
but
nought
with
them
.
Hence
the
Scripture
calls
them
,
Elilim
,
things
of
nought
,
Levit.
19.4
.
1
Chron.
16.26
.
Psal.
96.5
.
2
Gnatsabim
,
Sorrows
,
because
they
bring
men
to
sorrow
,
captivity
,
and
misery
,
1
Sam.
31.9
.
Psal.
16.4
.
&
115.4
.
3
Gillulim
,
filthy
dung
and
excrements
,
because
they
are
loathsome
to
God
,
Levit.
26.30
.
Deut.
29.17
.
Ezek.
6.4
,
5
,
6.
4
Shi●utsim
,
detestable
,
loathsome
abominitions
,
Ezek.
7.20
.
&
11.21
.
&
20.8
.
Ier.
32.34
.
5
Segnirim
,
Devils
;
such
as
worship
Idols
,
are
said
not
to
Worship
God
,
but
Devils
.
They
forsake
the
Lord
and
his
Worship
,
to
worship
Devils
,
Levit.
17.7
.
Deut.
32.17
.
2
Chron.
11.15
.
1
Cor.
10.20
,
21.
Rev.
9.20
.
Great
reason
then
that
we
should
abominate
Idols
,
which
bring
such
sorrow
and
misery
upon
places
,
incensing
the
Lord
to
set
fire
upon
them
,
as
it
follows
in
the
next
verse
.
VERSE
6.
Seek
the
Lord
and
yee
shall
live
,
lest
be
break
forth
like
fire
in
the
house
of
Joseph
,
and
devour
it
,
and
there
be
none
to
quench
it
in
Bethel
.
GOod
things
are
hardly
beleeved
,
and
slowly
practised
,
and
therefore
the
Prophet
here
renewes
his
Exhortation
of
seeking
God
by
true
Repentance
,
and
that
he
might
the
better
prevail
with
them
,
he
useth
a
double
Motive
.
The
first
is
drawn
from
the
danger
which
would
ensue
if
they
refused
;
the
Wrath
of
God
would
break
forth
upon
them
like
a
consuming
fire
,
so
that
all
their
superstitious
Sacrifices
at
Bethel
should
not
be
able
to
quench
it
.
The
second
is
drawn
from
the
glorious
and
tremendous
Majesty
of
God
,
with
whom
they
had
to
doe
;
and
this
is
accurately
set
forth
,
vers.
8
,
9.
In
this
Verse
we
have
a
Repetition
of
the
fore-going
Exhortation
to
seek
the
Lord
,
that
they
might
live
,
q.
d.
If
ever
you
desire
to
be
truly
happy
,
you
must
forsake
your
Idols
,
and
false-worship
,
devoting
your selves
wholly
unto
God
.
2
Here
is
a
Reason
to
inforce
the
duty
,
Lest
the
Wrath
of
the
Lord
break
out
like
fire
in
the
house
of
Joseph
,
and
devour
,
it
,
and
there
be
none
to
quench
it
in
Bethel
.
Here
the
Holy
Ghost
seems
to
prevent
an
evasion
,
the
Israelites
might
say
,
If
the
Lord
be
thus
angry
with
us
,
we
will
goe
to
our
Gods
at
Bethel
,
and
they
shall
succour
and
shelter
us
.
Nay
,
saith
the
Lord
,
you
doe
but
make
lyes
your
refuge
when
you
goe
thither
for
ayd
,
for
none
of
your
Idols
shall
be
able
to
quench
the
fire
of
my
wrath
,
no
not
in
Bethel
.
By
Fire
here
is
meant
the
VVrath
of
God
,
Fire
is
taken
two
wayes
in
Scripture
,
-
1
Literally
,
and
strictly
,
for
the
Element
of
Fire
,
or
for
ordinary
fire
.
-
2.
Figuratively
,
and
Metaphorically
,
for
the
VVrath
of
God
,
or
any
effects
of
his
wrath
any
Judgement
which
hee
sends
upon
the
wicked
,
be
it
Sword
,
Plague
,
Famine
,
or
whatever
distress
;
yea
the
very
Floud
which
drowned
the
world
may
in
this
sense
be
called
Fire
.
Thus
it
is
usually
put
in
Scripture
of
all
manner
of
dreadful
Judgements
;
as
Psal.
18.7
,
8.
Isa.
66.15
.
Ier.
49.27
.
Amos
1.4
.
from
this
fire
of
Gods
wrath
comes
fire
from
Heaven
and
consumes
the
wicked
,
Gen.
19.24
.
Exod.
9.24
.
Levit.
10.2
.
Numb.
11.2
.
1
King
.
1.10
.
and
at
last
they
must
lye
in
unquenchable
fire
,
Isa.
30.33
.
Mat.
3.12
.
&
25.41
.
In
the
house
of
Ioseph
;
that
is
,
amongst
the
Israelites
,
or
ten
Tribes
,
who
are
oft
called
Iacob
,
Ioseph
,
Ephraim
,
Samaria
.
By
Ioseph
here
is
meant
Ephraim
,
for
Ioseph
is
oft
put
for
Ephraim
his
Son
,
Amos
6.6
.
Revel.
7.8
.
and
Ephraim
is
oft
put
for
the
ten
Tribes
,
because
Ieroboam
the
first
King
of
Israel
(
after
the
division
of
the
ten
Tribes
)
was
of
the
Tribe
of
Ephraim
,
1
King
.
11.6
.
OBSERVATIONS
.
1
So
great
is
the
patience
and
clemency
of
the
Lord
,
that
he
is
very
loath
to
destroy
men
.
2
Obs.
The
Wrath
of
the
Lord
is
exceeding
terrible
.
Hence
it
is
compared
to
fire
,
which
is
the
most
terrible
,
tormenting
,
and
affrighting
Element
.
Quest.
But
how
is
anger
said
to
be
in
God
,
when
he
is
impossible
?
Ans.
Anger
and
VVrath
are
ascribed
to
God
improperly
,
and
Metaphorically
,
by
an
Anthropopathy
;
not
as
a
perturbation
,
and
trouble
of
mind
,
as
it
is
in
us
;
but
as
an
act
of
revenging
Justice
,
which
Justice
as
it
simply
burns
against
sin
,
is
called
anger
,
but
when
it
doth
more
fiercely
wax
hot
against
sin
,
and
Sinners
,
it
is
called
Wrath
and
Indignation
,
Isa.
64.5
.
This
Wrath
of
God
is
,
-
1
Formidable
.
-
2
Durable
.
-
3
Inevitable
.
-
4
Irresistible
.
-
5
Unexpressible
.
1
It
is
formidable
and
terrible
;
Fire
of
all
Creatures
is
the
most
dreadful
.
Hence
the
doleful
Torments
of
Hell
are
set
forth
by
fire
,
Mat.
3.12
.
and
Gods
Wrath
is
called
,
a
consuming
fire
,
Deut.
4.24
.
which
burns
up
all
that
stands
in
its
way
.
This
made
him
cast
out
Angels
,
hurl
out
Adam
,
drown
the
old
world
,
fire
Sodome
,
root
out
the
Canaanites
,
Lev.
18.25
.
and
destroy
Ierusalem
.
As
all
in
God
is
infinite
,
his
Mercy
,
Justice
,
Hence
the
dearest
of
Gods
Servants
(
though
they
have
had
Gods
Spirit
to
uphold
them
)
yet
have
cryed
out
of
this
,
as
a
burden
too
heavie
for
them
to
bear
;
and
have
chosen
rather
to
endure
any
tortures
,
than
to
lye
under
the
wrath
of
an
angry
God
.
They
fear
not
him
who
can
but
kill
the
body
,
but
they
say
with
the
Prophet
,
Psal.
76.7
.
Thou
,
even
thou
art
to
be
feared
,
and
who
may
stand
before
thee
when
thou
art
angry
?
Gods
wrath
is
like
a
great
Bell
,
it
is
long
in
raising
,
but
when
it
is
up
,
it
makes
a
hideous
noyse
.
Or
like
Lead
,
which
as
cold
of
it self
,
but
when
once
melted
,
nothing
scalds
more
terribly
.
What
calmer
and
smoother
than
the
Sea
,
yet
when
stirred
what
more
tempestuous
?
2
It
is
Durable
.
It
is
not
for
a
day
or
two
,
but
it
is
an
abiding
wrath
,
Joh.
3.36
.
it
is
a
fire
that
never
goes
out
,
but
shall
abide
on
the
bodies
and
souls
of
the
Reprobates
to
all
eternity
,
Matth.
18.8
.
and
25.41
.
3
It
is
inevitable
,
there
is
no
flying
from
it
,
Amos
9.1
,
2.
if
a
King
bee
angry
with
us
,
we
may
flye
out
of
his
Dominion
▪
but
if
the
King
of
Kings
bee
against
us
there
is
no
flying
out
of
his
Territories
.
4
It
is
irresistible
,
it
is
like
a
violent
wind
,
or
a
mighty
flood
,
which
carrieth
down
all
before
it
,
Psal.
90.7
,
8
,
9.
Should
all
the
world
rise
in
opposition
against
God
,
they
would
bee
no
more
before
the
fire
of
his
wrath
,
than
a
little
dry
stubble
,
or
a
few
crackling
thorns
.
Wood
is
longer
in
burning
,
and
leaves
some
coals
behinde
,
but
stubble
and
thorns
are
suddenly
and
utterly
consumed
,
and
scarce
any
ashes
left
,
Exod.
15.7
.
Isa.
5.24
.
and
9.18
.
and
47.14
.
Fire
and
water
have
no
mercy
,
there
is
no
intreating
them
;
such
is
Gods
wrath
in
reference
to
the
wicked
,
as
good
speak
to
the
fire
not
to
burn
,
or
the
water
not
to
drown
,
as
to
the
wrath
of
God
not
to
consume
wicked
men
,
it
must
and
will
burn
them
,
and
none
shall
quench
it
,
Deut.
29.20
.
Though
Moses
and
Samuel
stood
before
the
Lord
to
intreat
,
yet
the
sentence
cannot
be
reversed
,
wrath
must
devour
and
consume
the
wicked
,
Ier.
15.1
.
Though
prayer
hath
in
many
cases
quenched
wrath
,
yet
sometimes
the
wrath
of
God
cannot
bee
quenched
by
prayer
,
nor
intreated
down
,
there
is
no
speaking
to
it
.
5
It
is
unexpressible
.
It
is
infinite
,
and
so
beyond
the
tongues
expression
,
Iude
V.
7.
Obs.
5.6
.
or
the
hearts
imagination
.
Hence
Moses
asks
,
who
knows
the
power
of
they
wrath
?
Psal.
90.11
.
It
surpasseth
our
knowledge
,
Wee
may
over-fear
the
wrath
of
men
,
but
wee
cannot
have
too
dreadful
apprehensions
of
the
wrath
of
God
.
All
other
fire
is
but
like
painted
or
imaginary
fire
compared
with
this
.
Hence
the
Holy
Ghost
is
fain
to
use
metaphors
and
allusions
to
set
it
forth
to
us
.
Sometimes
comparing
it
to
fire
which
is
a
most
furious
element
,
laying
all
waste
before
it
,
Nahum
1.5
,
6.
Sometimes
to
water
,
and
to
a
mighty
flood
which
swiftly
and
irresistibly
carries
down
all
before
it
,
Iob
22.16
.
Isa.
8.7
.
and
59.19
.
Sometimes
to
a
Moth
,
which
secretly
and
insensibly
eats
thread
by
thread
till
the
whole
peece
bee
consumed
,
Iob
13.
ult.
Psal.
39.12
.
Hos.
5.12
.
Sometimes
to
the
Wrath
of
a
King
,
and
if
that
bee
as
the
Messenger
of
death
,
Oh
what
is
the
wrath
of
the
King
of
Kings
?
Prov.
16.14
.
1
Then
take
heed
of
provoking
him
to
anger
,
better
have
all
the
world
inraged
against
us
,
then
God
against
us
.
Their
wrath
is
but
finite
and
limited
,
both
in
respect
of
time
and
place
,
but
Gods
wrath
is
infinite
without
either
bank
or
bottome
.
Take
heed
of
all
sin
,
especially
of
those
God-provoking
sins
,
as
-
1
Idolatry
,
Deut.
4.23
,
24.
and
32.21
,
22.
1
Cor.
10.5
,
7.
and
following
Antichrist
,
Rev.
14.9
,
10.
and
19.20
.
-
2
Prophanation
of
holy
things
,
Lev.
10.2
.
Numb.
16.35
.
-
3
Neglecting
to
reform
the
things
amiss
in
Gods
worship
,
Ezra
7.23
.
-
4
Fornication
and
Sodomitical
sins
,
Gen.
19.24
.
1
Cor.
10.5
,
8.
-
5
Murmuring
at
Gods
dispensations
,
1
Cor.
10.5
,
10.
-
6
Apostacy
and
back
sliding
,
Heb.
10.38
▪
2
When
ever
we
perceive
the
fire
of
Gods
wrath
to
break
out
in
Sword
,
Plague
,
&c.
by
our
prayers
and
tears
we
should
labour
suddenly
to
quench
it
,
Numb.
16.46
.
A
fire
the
longer
it
burns
,
the
more
dreadful
it
is
,
and
the
harder
it
is
to
quench
it
.
3
In
all
our
approaches
to
this
great
and
mighty
God
,
whether
in
Prayer
,
Sabbaths
,
Sacraments
,
&c.
come
with
the
greatest
fear
and
reverence
,
4
Bee
thankful
for
Christ
,
who
hath
delivered
us
from
wrath
to
come
.
The
Angels
fell
and
lye
under
this
wrath
,
but
Christ
was
cursed
that
wee
might
bee
blessed
,
and
hath
undergone
Gods
wrath
for
us
,
that
wee
might
bee
freed
from
it
,
In
time
of
tentation
,
set
this
as
a
skreen
between
the
fire
of
Gods
wrath
,
and
thy
soul.
Hide
thy self
in
the
clefts
of
this
Rock
,
and
get
thy
soul
covered
with
thy
Saviours
Righteousness
,
and
then
thou
mayest
stand
with
comfort
and
confidence
before
this
consuming
fire
.
VERSE
7.
Yee
who
turn
Iudgement
into
wormwood
,
and
leave
off
Righteousness
in
the
earth
.
THe
Prophet
having
called
on
Israel
to
repent
,
hee
comes
now
to
set
before
them
their
sins
which
they
should
repent
of
.
Hee
had
called
upon
them
before
to
forsake
their
Idolatry
and
sins
against
the
first
Table
,
vers.
5.
now
he
calls
on
them
to
repent
of
their
sins
against
the
second
Table
,
viz.
their
perverting
of
Iudgement
and
Iustice
,
their
cruelty
,
and
oppressing
of
the
poor
,
verse
11.
and
their
Bribery
,
verse
12.
Seek
yee
the
Lord
,
yee
who
have
turned
Iudgement
into
wormwood
.
1
Here
is
a
fin
reproved
,
and
that
is
perverting
of
Judgement
,
set
forth
by
an
elegant
Metaphor
and
Allusion
of
turning
Judgement
into
wormwood
.
2
Here
is
an
exegesis
or
fuller
explication
of
this
sin
,
They
leave
off
righteousness
in
the
earth
.
It
is
usual
in
Scripture
to
make
the
latter
clause
explain
the
former
.
3
Here
are
the
persons
which
are
guilty
of
this
sin
,
and
those
are
the
Princes
,
Judges
,
and
Rulers
of
Israel
,
included
in
the
Pronoun
Yee
.
4
Here
is
their
duty
set
down
in
the
next
verse
,
They
must
turn
from
their
sin
,
and
seek
the
Lord
who
is
the
great
Creator
and
Governour
of
all
:
q.
d.
O
yee
rulers
of
Israel
,
who
have
not
onely
provoked
mee
by
your
Idolatry
,
but
have
also
cast
away
all
care
of
Righteousness
and
Equity
,
and
given
your selves
up
to
all
manner
of
cruelty
,
bribery
,
rapine
,
and
iniquity
,
and
have
thereby
turned
the
sweetest
Iustice
into
the
bitterest
wormwood
;
now
repent
,
and
seek
the
Lord
,
that
yee
may
live
for
ever
.
The
Prophet
here
principally
taxeth
the
great
ones
,
and
the
Rulers
of
the
people
,
who
had
the
deepest
share
in
this
guilt
;
they
should
have
been
patterns
of
Justice
and
Righteousness
to
their
inferiours
;
but
they
being
evil
themselves
,
corrupted
the
rest
,
as
bad
humours
use
to
flow
from
the
head
to
the
body
,
and
therefore
the
Prophet
falls
heavy
upon
them
,
as
hee
did
before
,
Chap.
4.1
.
These
corrupted
Justice
,
and
made
that
which
is
in
it self
most
profitable
and
pleasant
,
to
become
bitter
and
distasteful
by
oppressing
the
poor
and
helpless
.
This
is
called
Wormwood
here
,
and
gall
and
poyson
,
Amos
6.12
.
1
Because
such
unrighteousness
and
oppression
is
very
displeasing
and
bitter
to
God
.
2
It
is
bitter
to
the
poor
and
oppressed
.
3
In
the
end
it
will
bee
bitter
to
the
Oppressors
themselves
.
This
is
finis
operis
,
though
not
finis
operantis
.
In
the
conclusion
it
will
bee
gall
and
wormwood
,
yea
deadly
poyson
to
their
souls
,
though
they
intend
it
not
.
Justice
and
Equity
is
a
most
sweet
and
precious
thing
,
and
doth
wonderfully
help
to
preserve
the
peace
and
prosperity
of
a
Land
.
This
is
a
sanctuary
and
shelter
for
the
innocent
and
the
oppressed
;
but
these
oppressing
,
self-seeking
Rulers
had
made
a
poyson
of
a
remedy
,
and
turned
that
which
was
ordained
for
the
safety
of
the
afflicted
,
to
his
ruine
.
These
Rulers
had
turned
Justice
into
wormwood
many
wayes
.
-
1
By
Bribery
,
Amos
4.1
.
-
2
By
Partiality
,
justifying
the
wicked
rich
man
,
favouring
the
kinsman
,
the
friend
,
the
briber
,
but
condemning
the
poor
and
innocent
,
who
had
no
bribes
to
give
them
.
-
3
By
delayes
tyring
out
the
poor
,
and
so
forcing
him
to
give
up
his
cause
.
-
4
By
wresting
and
perverting
the
Law
to
their
own
ends
,
contrary
to
the
genuine
sense
of
it
.
-
And
leave
off
righteousness
in
the
earth
.
They
let
it
lye
in
the
dust
,
and
trod
it
under
foot
.
That
which
was
their
duty
,
yea
their
glory
,
viz.
the
execution
of
Justice
,
that
they
neglected
and
sleighted
as
a
most
contemptible
thing
:
They
abused
the
righteous
,
and
did
grinde
the
faces
of
the
poor
,
Amos
8.4
,
5
,
6.
There
was
no
place
left
for
any
righteousness
amongst
them
;
their
seats
of
justice
,
were
places
of
injustice
;
and
their
Courts
of
equity
,
Courts
of
iniquity
.
OBSERVATIONS
.
1
Perverting
of
Iustice
is
very
bitter
,
and
displeasing
to
God
and
man
.
Look
how
distastful
Gall
and
VVormwood
is
to
us
,
so
distastful
is
unrighteousness
to
the
righteous
God
;
It
is
as
poyson
and
hemlock
to
him
,
Amos
▪
6.12
.
Hence
he
so
oft
complains
of
it
,
VERSE
8.
Seek
him
that
maketh
the
seven
Starres
and
Orion
,
and
turneth
the
shadow
of
death
into
the
morning
,
and
maketh
the
day
dark
with
night
,
that
calleth
for
the
waters
of
the
Seas
,
and
poureth
them
out
upon
the
face
of
the
earth
,
the
Lord
is
his
name
.
THis
rustick
plain
Prophet
begins
here
to
raise
his
stile
.
The
better
to
awaken
these
sensual
and
secure
sinners
,
he
sets
before
them
the
dreadful
&
glorious
Majesty
of
that
God
with
whom
they
had
to
doe
,
q.
d.
you
have
not
to
doe
with
a
dead
and
impotent
Idol
,
that
will
be
pleased
with
dead
and
dull
services
,
and
pacified
with
childish
toyes
and
trifles
;
but
you
have
to
doe
with
the
living
and
Omnipotent
God
,
who
is
the
Creator
and
Governour
of
all
things
,
who
appoints
the
vicissitudes
of
Day
and
Night
,
of
Summer
and
Winter
;
who
numbers
the
Starres
of
Heaven
,
and
calls
them
all
by
their
names
;
who
waters
the
earth
with
rain
,
and
strengthens
the
weak
against
the
strong
,
and
makes
the
spoyled
victorious
over
the
spoyler
.
It
was
the
great
study
of
the
Prophets
,
and
specially
of
this
our
Prophet
,
to
set
forth
the
Lord
in
his
Majesty
and
Glory
,
that
they
might
the
better
work
upon
their
Hearers
.
See
Amos
4.13
.
&
6.14
.
&
9.6
.
In
this
Verse
we
have
a
magnificent
description
of
Gods
Omnipotency
,
he
is
,
-
The
Creator
of
the
Starres
,
-
The
Disposer
of
the
Times
,
-
The
Former
of
the
Clouds
,
and
-
The
Orderer
of
VVarres
;
And
therefore
the
Prophet
calls
upon
them
yet
once
more
,
to
seek
this
Great
,
Almighty
one
.
This
oft
pressing
of
this
duty
notes
the
necessity
,
Excellency
,
and
difficulty
of
it
.
It
is
not
so
easie
a
matter
to
repent
as
many
imagine
,
the
heart
of
man
is
exceeding
hard
,
and
his
eares
are
stopt
against
Gods
counfels
,
so
that
the
Lord
is
forced
to
call
again
,
and
again
,
for
audience
and
admittance
.
See
yee
him
.
These
words
are
not
in
the
Original
,
but
are
necessarily
understood
,
and
to
be
supplied
from
Vers.
4
,
6.
Who
maketh
the
seven
Starres
,
and
Orion
.
The
Prophet
begins
first
with
the
Stars
,
because
the
Majesty
,
Power
,
and
VVisdome
of
God
is
wonderfully
seen
in
their
motion
,
order
,
multitude
,
and
magnitude
.
Under
these
two
Constellations
all
the
rest
of
the
Starres
are
comprehended
,
by
a
Synecdoche
of
the
part
for
the
whole
,
for
he
that
made
one
made
all
,
and
the
least
are
ordered
by
him
as
wel
as
the
greatest
.
But
because
these
two
were
most
eminent
and
obvious
,
and
commonly
known
,
therefore
he
chiefly
instanceth
in
these
two
;
they
are
mentioned
only
three
times
in
Scripture
,
viz.
Iob
9.9
.
&
38.31
.
and
in
the
Text.
The
Pleiades
o●
seven
Starres
,
and
Orion
,
are
opposite
one
to
another
.
1
They
have
contrary
situations
,
Orion
dwells
in
the
East
,
and
Pleiades
in
the
West
.
2
They
appear
in
contrary
seasons
,
Pleiades
ariseth
about
March
,
and
brings
in
the
Spring
,
but
Orion
appears
about
November
,
and
brings
in
Winter
;
so
that
when
hee
saith
,
Seek
the
Lord
who
made
Pleiades
and
Orion
,
it
is
as
if
hee
had
said
in
plain
English
,
Seek
him
who
makes
Summer
and
Winter
.
3
They
have
different
Influences
:
1
Pleiades
is
a
Constellation
usually
called
the
seven
Stars
;
They
arise
in
our
Hemisphere
about
the
Spring
,
and
are
therefore
called
Vergiliae
,
quasi
ver
is
vigiles
.
Hence
wee
read
in
Iob
38.31
.
of
Pleiadum
deliciae
,
the
sweet
influences
of
the
Pleiades
,
because
they
bring
in
the
sweet
and
pleasant
Spring
with
them
;
when
they
appear
,
the
trees
and
plants
begin
to
flourish
.
Orion
is
a
Con●tellation
of
Stars
that
produceth
cold
,
Seek
yee
him
who
turns
the
shadow
of
death
into
the
morning
.
These
words
are
taken
by
some
literally
,
and
by
others
metaphorically
,
I
shall
take
in
both
,
though
the
literal
bee
most
genuine
;
q.
d.
It
is
this
great
and
mighty
Lord
who
makes
great
changes
in
the
Air
,
and
wonderful
alterations
in
States
and
Kingdomes
.
By
the
shadow
of
death
,
here
is
meant
great
,
gross
,
horrible
,
and
terrible
darkness
,
such
as
is
the
very
image
of
death
.
Any
darkness
is
sad
,
but
darkness
,
and
the
shadow
of
death
is
the
height
of
sadness
.
Such
deadly
darkness
Iob
wisheth
to
the
day
of
his
birth
,
Iob
3.4
,
5.
and
David
put
the
worst
of
his
case
,
and
the
best
of
his
faith
,
when
hee
said
,
Though
I
walk
in
the
valley
of
the
shadow
of
death
,
I
will
fear
none
evil
,
Psal.
23.4
.
that
is
,
in
the
greatest
of
evils
,
I
will
fear
none
evil
.
In
the
very
danger
of
dangers
,
in
exceeding
great
dangers
,
hee
would
comfort
himself
in
his
God
.
It
may
also
signifie
symbolically
and
metaphorically
great
dangers
,
and
deep
distress
.
And
maketh
the
day-dark
with
night
.
The
vicissitudes
of
day
and
night
are
not
casual
,
but
providential
.
It
is
the
Lord
who
is
the
great
disposer
and
dispenser
of
time
,
that
by
his
Almighty
power
hath
appointed
the
day
to
succeed
the
night
,
and
the
night
the
day
,
which
no
gods
nor
Idols
can
do
.
Who
calleth
for
the
waters
of
the
Sea
[
by
vapours
and
clouds
]
and
powreth
them
out
upon
the
face
of
the
earth
[
by
showers
of
rain
.
]
Hee
calls
for
the
waters
of
the
Sea
viz.
beyond
its
ordinary
bounds
,
that
it
may
overflow
the
earth
with
inundations
,
so
some
.
But
more
genuinely
thus
,
It
is
the
Lord
that
appoints
and
orders
the
waters
(
as
by
express
command
)
to
rise
up
from
the
Seas
,
and
turn
into
rain
,
which
afterwards
hee
powres
forth
upon
the
earth
.
The
Sun
draws
up
vapours
out
of
the
Sea
,
which
are
condensed
in
the
middle
region
of
the
air
into
rain
and
then
fall
down
upon
the
earth
.
Quest.
But
who
is
it
that
doth
all
these
wonderful
things
?
Answ.
Why
it
is
Jehovah
,
The
Lord
is
his
name
,
bee
is
no
dead
Idol
,
as
Baalim
the
god
of
the
Sidonians
,
or
Moloch
the
god
of
the
Ammonites
;
but
hee
is
Jehovah
who
hath
his
being
in
himself
,
and
who
gives
life
and
breath
and
being
to
all
creatures
;
from
him
,
by
him
,
and
in
him
are
all
things
,
and
therefore
hee
will
not
bee
deluded
with
your
superstitious
fopperies
.
The
summe
of
all
is
this
,
Seek
yee
him
who
hath
formed
and
framed
the
heavens
,
and
all
the
Stars
therein
,
who
turneth
the
blackest
night
into
a
clear
morning
,
and
causeth
the
brightest
day
to
end
in
a
dark
night
,
who
waters
the
earth
with
rain
,
the
Lord
is
his
name
who
doth
this
.
OBSERVATIONS
.
1
It
is
lawful
for
a
Minister
to
press
the
same
truths
again
and
again
upon
his
people
.
Thrice
in
this
Chapter
doth
the
Prophet
call
on
Israel
to
seek
the
Lord
.
Thrice
in
one
Psalm
is
Gods
Almighty
power
repeated
,
that
the
Church
might
triumph
in
it
,
Psal.
46.1
,
7
,
11.
Christ
presseth
that
Precept
,
Hee
that
hath
an
ear
to
hear
let
him
hear
,
again
and
again
,
Rev.
2.11
.
Paul
oft
put
his
hearers
in
minde
of
what
hee
had
delivered
to
them
,
Rom.
15.14
,
15.
So
Peter
put
his
hearers
in
remembrance
of
the
same
things
,
2
Pet.
1.12
,
13.
Yea
so
long
as
I
live
I
will
put
you
alwayes
in
remembrance
.
To
write
the
same
things
to
me
is
not
grievous
,
but
for
you
it
is
safe
.
Abundans
cautela
non
nocet
.
This
is
a
means
to
help
the
memory
,
wee
are
naturally
forgetful
of
the
best
things
,
and
therefore
had
need
to
have
line
upon
line
,
and
precept
upon
precept
,
Isa.
28.10
,
13.
especially
fundamental
,
practical
precepts
,
such
as
Faith
,
Repentance
,
Obedience
,
Death
,
Judgement
,
&c.
should
oft
bee
prest
.
When
the
Gentiles
heard
Paul
preach
Christ
,
they
desired
to
hear
the
same
things
again
the
next
Sabbath
day
,
Act.
13.42
.
This
helps
to
strengthen
our
graces
,
to
quicken
us
to
our
duties
;
as
the
sounding
of
the
Trumpet
quickens
the
spirit
of
a
valiant
Souldier
,
and
it
confirms
us
in
the
truth
of
the
things
delivered
;
as
the
doubling
of
Pharaohs
dreams
assured
him
of
the
certainty
of
the
thing
.
Caut.
Yet
a
Minister
must
not
preach
the
same
things
out
of
idleness
,
spending
all
the
week
in
an
Alehouse
,
or
in
some
secular
affairs
,
and
then
come
with
a
crambe
recocta
,
some
crude
,
idle
,
addle
,
undigested
stuffe
,
Cursed
are
such
as
do
this
work
of
the
Lord
negligently
.
An
idle
Minister
is
the
worst
man
in
a
Parish
,
for
whereas
an
idle
Artificer
hurts
but
his
Family
,
an
idle
Minister
hurts
a
whole
Congregation
.
But
when
wee
repeat
and
inculcate
things
out
of
conscience
,
and
for
the
good
of
our
people
,
this
is
commendable
.
Besides
,
there
is
no
Minister
that
is
studious
,
but
if
hee
do
come
to
press
the
same
point
again
,
hee
hath
some
new
arguments
or
enlargements
;
for
Divinity
is
such
a
depth
,
that
wee
are
alwayes
learning
,
and
may
finde
out
somewhat
which
wee
knew
not
before
.
Bee
not
then
offended
when
you
hear
necessary
truths
oft
prest
,
this
is
●afe
for
us
,
and
good
for
you
.
Many
have
itching
ears
,
they
must
have
novum
,
aut
nihil
,
they
are
all
for
novelty
,
they
cannot
endure
wholesome
,
plain
preaching
;
whereas
wee
have
but
two
things
to
preach
,
credenda
&
agenda
,
faith
and
good
works
.
2
Obs.
The
names
which
are
commonly
given
to
Stars
may
bee
used
by
us
.
Chimah
,
and
Kesil
,
Pleiades
and
Orion
were
names
given
to
those
Stars
by
men
,
and
yet
the
Holy
Ghost
useth
them
here
,
and
speaks
with
the
vulgar
in
their
own
language
.
So
it
useth
Heathenish
names
in
the
New
Testament
,
Act.
28.11
.
wee
read
of
a
Ship
in
which
Paul
sayled
,
called
Castor
and
Pollux
,
two
Pagan-sea-gods
.
So
for
dayes
and
months
wee
may
call
them
by
such
names
as
are
best
known
to
the
people
with
whom
wee
live
.
If
wee
live
amongst
a
people
that
usually
say
the
first
,
second
,
third
month
or
day
,
wee
must
say
so
too
.
But
if
wee
live
in
a
land
where
they
say
Ianuary
,
February
,
March
,
&c.
Munday
,
Tuesday
,
&c.
wee
must
say
so
too
,
else
how
shall
wee
understand
one
another
?
Thus
the
Iews
called
their
months
sometimes
by
Caldean
names
,
as
Nisan
,
Adar
,
Cisleu
,
and
Tammuz
,
from
the
Idolatrous
feasts
of
Tammuz
,
which
they
celebrated
yearly
in
the
fourth
month
,
Ezek.
8.14
.
wee
may
as
well
say
Lammas
,
as
the
Iews
say
Tammuz
.
It
is
true
,
David
sayes
,
hee
will
not
once
make
mention
of
Idol
gods
,
Psal.
16.4
.
but
that
was
by
way
of
adoration
and
reverence
,
or
to
swear
by
them
,
but
in
a
civil
respect
to
distinguish
dayes
,
and
to
make
known
our
mindes
to
those
that
wee
speak
to
;
thus
the
Prophets
themselves
have
used
them
.
3
Obs.
The
Lord
is
the
maker
of
the
Stars
.
Hee
that
made
these
two
Constellations
,
made
all
the
rest
,
for
under
these
two
the
rest
are
comprehended
,
Iob
9.9
.
It
is
hee
,
and
hee
onely
that
hath
garnisht
the
heavens
with
Sun
,
Orion
,
i.
e.
hee
made
all
the
glittering
Stars
;
and
if
the
floor
of
heaven
bee
so
admirable
,
what
is
the
inside
?
Wee
should
therefore
dayly
admire
and
praise
him
,
who
hath
made
the
Sun
to
rule
the
day
,
and
the
Moon
and
Stars
to
rule
the
night
,
for
his
mercy
endures
for
ever
,
Psal.
136.7
,
8
,
9.
Much
of
God
is
seen
in
the
-
Multitude
,
of
the
Stars
.
-
Magnitude
,
of
the
Stars
.
-
Motion
,
and
Influence
of
the
Stars
.
1
For
Multitude
,
they
are
for
number
numberless
,
none
but
God
that
made
them
can
number
them
,
Psa.
147.4
.
He
tells
the
number
of
the
Stars
,
and
calls
them
all
by
their
names
,
hee
knows
them
as
exactly
and
particularly
as
we
know
those
men
,
whom
wee
can
presently
upon
sight
call
by
their
names
.
Men
can
reckon
some
,
and
count
to
about
a
thousand
three
hundred
,
but
hee
calls
them
all
by
their
names
.
2
Their
Magnitude
,
such
great
bodies
shew
the
greatness
of
that
God
which
made
them
.
Most
men
look
upon
the
Stars
as
some
small
lights
,
like
the
blaze
of
a
candle
,
but
when
it
shall
bee
made
appear
by
reason
that
one
Star
is
bigger
than
the
whole
earth
,
it
may
well
move
admiration
in
us
.
3
Their
swift
and
regular
motion
.
That
these
mighty
bodies
should
bee
carried
about
the
world
every
day
,
and
more
exactly
in
order
,
not
one
of
them
out
of
course
,
though
they
have
shone
above
five
thousand
years
,
yet
still
they
continue
their
former
vigour
and
brightness
.
The
fixed
Stars
keep
their
own
Orbs
constantly
;
so
should
wee
bee
constant
in
Gods
way
,
and
not
bee
like
Planets
or
wandring
Stars
,
carried
to
and
fro
with
every
wind
of
doctrine
,
Iude
13.
4
They
have
great
Influence
upon
the
creature
,
though
not
so
great
as
judicial
Astrologers
would
make
the
world
beleeve
.
5
Obs.
Rain
is
the
gift
of
God
.
It
is
hee
that
calls
for
the
waters
of
the
Sea
(
by
whose
vapours
the
clouds
and
rain
are
made
)
and
poureth
them
out
upon
the
earth
,
Iob
5.10
.
But
of
this
at
large
on
Amos
4.7
.
and
9.6
.
5
Obs.
That
second
causes
must
lead
us
to
the
first
cause
of
all
.
The
Prophet
here
describing
the
Physical
original
of
the
rain
,
and
shewing
that
the
waters
of
the
Sea
were
the
material
cause
of
it
,
and
the
Sun
the
instrumental
cause
to
draw
up
those
vapours
,
yet
hee
tells
us
that
God
is
the
efficient
cause
of
all
,
it
is
hee
that
calls
for
the
waters
of
the
Sea
,
and
unless
hee
move
,
the
other
can
do
nothing
,
Nil
si
prima
vetat
,
causa
secunda
valet
.
Many
talk
of
nature
,
and
study
nature
so
long
till
they
forget
the
God
of
nature
,
and
pore
so
much
upon
the
creature
,
that
they
forget
their
Creator
.
6
The
consideration
of
Gods
Omnipotency
should
humble
us
.
This
is
the
reason
why
the
Prophet
so
much
insists
on
this
point
,
Amos
4.
ult.
and
9.6
.
VERSE
9.
That
strengtheneth
the
spoiled
against
the
strong
,
so
that
the
spoyled
shall
come
against
the
Fortress
.
THe
Prophet
having
set
forth
Gods
Omnipotency
in
the
works
of
Creation
,
comes
now
to
clear
it
further
by
his
works
of
Gubernation
and
Providence
,
hee
can
with
ease
strengthen
the
weak
and
destroy
the
strong
;
there
is
nothing
too
hard
for
him
.
In
this
verse
wee
have
a
Prolepsis
,
or
preventing
of
an
objection
,
whereas
the
Israelites
might
say
,
Wee
dwell
in
Samaria
,
a
strong
fortified
City
that
hath
stood
it
out
many
a
time
successfully
against
its
enemies
,
wee
have
likewise
a
potent
and
successful
King
,
Ieroboam
the
second
,
and
therefore
it
is
not
for
us
to
fear
.
To
this
the
Prophet
answers
,
that
they
had
no
reason
to
trust
in
these
creature-co●fidences
,
for
the
Lord
could
easily
raise
up
the
Assyrian
who
should
spoil
both
them
,
and
their
Kingdome
.
Object
.
If
hee
do
come
,
wee
will
flye
to
our
strong
Holds
and
Fortresses
.
Answ.
And
I
will
send
the
Destroyer
(
saith
the
Lord
)
against
the
Fortress
.
There
is
no
power
nor
policy
against
the
Lord
,
all
Forts
and
Fortifications
are
but
vain
if
hee
be
our
enemy
.
God
can
send
mighty
Adversaries
against
us
who
shall
destroy
our
Forts
,
and
us
in
them
.
In
the
words
wee
have
1
A
Position
or
Proposition
.
God
strengtheneth
the
spoyled
against
the
strong
.
2
An
Inference
,
Balag
,
robora
vit
,
consortavis
.
Therefore
the
spoyled
shall
come
against
the
Fortress
,
and
take
it
.
The
vulgar
Latine
,
and
all
the
Popish
gang
,
that
leave
the
Original
,
and
follow
the
Latine
Translation
,
render
it
subridet
vastatorem
,
God
laughs
at
the
destruction
of
wicked
men
.
But
the
word
signifies
to
corroborate
and
strengthen
,
and
not
to
laugh
or
smile
.
Others
conceive
,
that
the
Lord
here
threatens
that
if
they
did
not
seek
him
,
but
would
trust
in
their
strength
,
and
creature-confidences
,
and
still
went
on
to
conremn
his
warnings
,
he
would
send
some
weak
,
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
,
Shod
,
vastato●
,
devastator
,
rapina
.
is
usually
rendred
a
Destroyer
,
a
Waster
,
a
Spoyler
,
a
Plunderer
,
Isa.
16.4
.
Let
mine
out-casts
dwell
with
thee
Moab
,
be
thou
a
covert
to
them
from
(
Shod
)
the
spoyler
,
for
the
Extortioner
is
at
an
end
,
the
spoyler
ceaseth
,
and
substantively
it
is
put
for
devastation
,
waste
,
and
spoyl
,
Isa.
22.4
.
and
59.7
.
Hos.
7.13
.
So
that
wee
may
take
the
words
either
generally
,
that
the
Lord
is
hee
that
strengtheneth
the
Destroyer
against
the
Mighty
,
Or
particularly
,
as
spoken
to
Israel
,
it
is
the
Lord
that
strengthens
the
Assyrian
(
who
is
called
the
Spoyler
by
way
of
eminency
)
against
these
Idolatrous
Israelites
who
thought
themselves
strong
and
mighty
.
And
the
Lord
will
bring
him
against
the
Fortress
:
that
is
,
against
the
fortified
City
of
Samaria
,
and
the
other
Cities
and
Towns
depending
on
it
,
Isa.
17.3
.
q.
d.
You
think
your selves
safe
and
well
,
because
you
are
armed
and
fortified
,
and
therefore
you
sleight
my
Threatnings
,
and
promise
your selves
peace
,
and
think
that
none
shall
bring
you
down
,
not
once
considering
that
you
have
to
do
with
God
,
and
not
with
man
,
who
can
strengthen
the
weak
against
the
strong
,
and
hath
many
Destroyers
at
hand
ready
to
execute
his
vengeance
upon
a
rebellious
people
.
OBSERVATIONS
.
1
If
wee
take
the
words
according
to
our
Translation
,
the
Observation
is
,
That
God
can
strengthen
the
weak
,
and
make
them
overcome
the
strong
.
It
is
hee
that
strengthens
one
,
and
enfeebles
another
,
Ezek.
30.24
.
and
can
make
wounded
men
to
subdue
his
enemies
,
Ier.
37.10
.
He
can
make
one
Abraham
with
his
family
to
conquer
four
Kings
,
Gen
14.9.18
.
he
can
make
a
Ioshua
to
slay
Amalakites
,
destroy
Midianites
,
and
subdue
Canaanites
,
Num.
31.7
.
We
should
not
then
kiss
our
own
hands
,
or
sacrifice
to
our
own
nets
,
but
ascribe
the
praise
of
all
our
victories
to
the
Lord
,
who
strengthens
the
wasted
and
the
spoyled
against
the
spoyler
,
and
can
make
Iacob
a
worm
to
thresh
mighty
Mountains
,
Isa.
41.14
,
15.
so
Iosh.
6.5
,
15.
1
Cor.
2.27
.
Ier.
31.22
.
2
No
Forts
,
nor
Fortifications
can
preserve
a
sinful
people
from
destruction
.
VERSE
10.
They
hate
him
that
rebuketh
in
the
gate
,
and
they
abhor
him
that
speaketh
uprightly
.
THere
are
two
great
impediments
that
keep
men
from
Repentance
.
The
one
is
a
low
conceit
of
God
;
The
other
is
an
high
conceit
of
themselves
.
The
first
the
Prophet
removed
Verse
8.9
.
by
setting
before
them
the
glorious
Majesty
of
God
.
The
second
hee
comes
to
remove
in
this
and
the
following
verses
,
by
setting
before
them
their
sin
and
misery
,
that
so
(
if
possible
)
hee
might
fit
them
for
mercy
.
In
this
Verse
wee
have
a
second
sin
and
cause
of
Israels
ruine
,
and
that
is
obstinacy
and
hating
of
reproof
.
This
was
their
sinning
sin
which
helpt
to
ruine
them
with
a
witness
;
the
Lord
in
great
mercy
sent
Physitians
to
them
,
but
they
abused
them
,
and
like
frantick
Patients
threw
the
physick
to
the
walls
,
they
hated
to
bee
reformed
,
and
cast
Gods
words
behinde
them
.
The
words
admit
of
some
difficulty
.
The
question
is
,
Of
whom
doth
the
Prophet
here
complain
,
whether
of
the
Rulers
,
or
of
the
people
?
Answ.
Of
both
.
1
Of
the
people
,
They
hate
him
that
reproveth
in
the
gate
;
that
is
,
they
hate
the
Judges
who
executed
judgement
in
the
gate
;
they
hate
him
who
thus
censureth
and
judgeth
them
for
their
sin
;
for
there
is
a
double
reproof
,
1
A
civil
reproof
given
by
the
Magistrate
,
his
just
sentence
upon
the
wicked
is
a
real
reproof
of
his
wickedness
,
and
that
Magistrate
which
faithfully
and
impartially
thus
reproves
men
in
the
gate
,
must
look
to
bee
hated
by
the
wicked
of
the
world
,
so
was
Iob
that
renowned
Magistrate
,
Iob
30.1
,
10.
2
And
most
genuinely
,
it
is
taken
for
spiritual
reproof
,
by
the
Prophets
who
were
wont
to
reprove
open
sins
openly
:
They
hate
him
that
reproves
in
the
gate
,
that
is
,
in
the
public
and
open
Assemblies
;
for
the
gates
of
the
City
were
places
where
usually
was
much
concourse
of
people
,
Prov.
1.21
.
and
8.3
.
There
the
Judges
kept
their
Courts
of
Judicature
,
and
erected
their
seats
of
Judgement
for
the
administration
of
Justice
,
and
determining
of
causes
,
as
appeareth
,
Gen.
34.20
.
Deut.
21.19
.
and
22.15
.
Ruth
4.1
.
Iob
5.4
.
and
29.7
.
Psal.
127.
ult.
They
had
Justice
in
the
gates
.
1
For
the
ease
and
convenience
of
the
Citizens
,
that
they
might
follow
their
suits
without
impediment
to
their
other
affairs
.
2
That
Country-men
might
have
justice
easily
and
freely
before
they
entred
the
City
.
3
That
the
Judges
might
take
heed
of
doing
unjustly
,
since
they
had
so
many
to
see
and
hear
what
they
did
.
4
To
shew
the
equality
and
indifferency
of
Justice
from
which
none
were
excluded
,
but
as
the
gates
of
the
City
were
open
to
all
,
to
go
in
and
out
at
pleasure
,
so
should
the
Courts
of
Justice
.
5
To
intimate
that
the
chiefest
strength
of
Cities
,
and
safety
of
States
doth
consist
in
the
due
execution
of
Justice
,
which
is
as
gates
and
bars
against
sin
and
wickedness
.
Take
away
this
,
and
gates
of
brass
cannot
preserve
a
City
from
destruction
.
Here
sometimes
the
Prophets
did
preach
Gods
word
,
and
publish
their
Prophesies
to
the
people
,
either
in
the
gates
of
the
Temple
,
as
Ier.
7.2
.
or
in
the
Gates
of
the
City
,
as
Ier.
17.19
,
20.
and
19.2
.
and
22.2
.
and
26.10
.
2
Here
is
an
Aggravation
of
their
sin
,
They
abhor
him
that
speaketh
uprightly
,
The
people
could
not
bear
the
censures
of
their
Rulers
,
but
neither
Princes
nor
people
could
indure
the
plain
and
powerful
reproofs
of
the
Prophets
;
and
therefore
the
Prophet
here
chargeth
the
Judges
,
and
the
great
ones
more
especially
(
as
appears
by
the
context
,
verse
7.11
,
12
,
15.
)
for
hating
the
Prophets
which
reproved
them
in
the
gates
.
These
great
ones
had
acted
their
unjustice
openly
in
the
gate
,
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
.
OBSERVATIONS
.
1
Open
sinners
must
bee
openly
reproved
.
Those
that
sin
before
all
,
must
bee
reproved
before
all
,
that
others
may
fear
,
1
Tim.
5.20
.
These
Judges
who
acted
unrighteously
in
the
gate
,
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
;
Amant
lucem
splendentem
,
non
redarguentem
.
and
it
is
worth
observing
that
the
viler
men
have
been
,
the
more
they
have
hated
plain
reproofes
,
as
the
Sodomites
,
Pharaoh
,
Ahab
,
Herod
,
&c.
they
were
all
reprehension-proof
.
But
the
better
men
have
been
,
the
more
submissive
to
reproofs
,
as
David
,
when
Abigail
stopt
him
on
one
hand
,
and
Nathan
on
the
other
,
hee
blesseth
the
one
,
and
loves
the
other
.
So
Hezekiah
when
the
Prophet
Isaiah
told
him
that
hee
must
lose
all
▪
hee
receives
it
meekly
,
with
a
Good
is
the
word
of
the
Lord
which
thou
hast
spoken
,
Isa.
39
ult.
So
Constantine
and
Theodosius
,
how
tractable
and
submissive
were
they
to
the
Ministers
of
Christ
,
when
the
Roman
Caesars
(
most
of
them
)
persecuted
to
the
death
such
as
opposed
them
in
their
Tyrannical
practises
,
they
were
punished
as
seditious
and
troublers
of
the
State
,
that
did
in
the
least
trouble
them
for
their
sins
.
VERSE
11.
Forasmuch
therefore
as
your
treading
is
upon
the
poor
,
and
yee
take
from
him
burdens
of
wheat
,
yee
have
built
bouses
of
hewn
stone
,
but
yee
shall
not
dwell
in
them
,
yee
have
planted
pleasant
Vineyards
,
but
yee
shall
not
drink
of
them
.
WEe
are
now
come
to
a
third
sin
,
for
which
the
Prophet
reproves
this
people
,
and
that
is
for
Oppressing
the
poor
,
and
this
was
more
peculiarly
the
sin
of
their
Rulers
and
Grandees
.
They
that
should
have
been
the
keepers
of
the
Law
,
they
were
the
greatest
breakers
of
it
;
they
that
should
have
been
the
Vindicators
,
they
were
the
Violators
of
it
.
The
Prophet
therefore
strikes
not
at
the
foot
,
viz.
the
common-people
;
but
he
strikes
at
the
head
,
from
whence
all
disorders
descended
unto
the
body
.
In
this
Verse
we
have
-
1
Their
Sin
,
-
2
Their
Punishment
.
1
Their
sin
was
Oppression
,
which
appeared
by
two
cruel
acts
-
1
They
trod
upon
the
poor
,
-
2
They
took
away
his
corn
.
2
In
the
Punishment
we
have
,
-
1
Their
Projects
,
-
2
The
frustration
of
those
Projects
.
Their
Projects
were
-
1
Building
of
fine
houses
,
-
2
Planting
of
Vineyards
.
Their
frustration
follows
,
-
1
They
shall
not
dwell
in
the
one
,
-
2
They
shall
not
drink
of
the
other
.
Your
treading
is
upon
the
poor
;
that
is
,
upon
the
afflicted
,
and
godly
poor
especially
,
Amos
2.7
,
8.
where
the
hedge
is
lowest
,
there
these
beasts
get
over
,
Amos
4.1
.
These
they
tread
upon
in
a
most
contemptible
manner
,
as
the
dirt
and
mire
in
the
streets
;
grinding
them
with
cruel
impositions
,
and
oppressing
them
with
grievous
vexations
,
keeping
them
under
in
extream
slavery
,
and
laying
them
as
low
as
the
dust
;
now
to
lye
in
the
dust
implies
a
very
low
,
base
,
and
despicable
condition
,
1
King
.
16.2
.
Iob
16.15
.
The
word
in
the
Original
signifies
properly
to
despise
or
trample
under
feet
by
way
of
contempt
,
Bosces
,
deducitur
vel
à
Rad.
Bosc.
i.
e.
pudefacere
,
vel
potius
à
Bos
,
i.
e.
conculcare
pedibus
:
cui
vicinum
est
Baz
,
s●oliare
,
praedari
,
diripere
.
Isa.
14.25
.
and
18.2
.
and
63.18
.
But
Metaphorically
it
signifies
to
oppress
and
vilifie
.
Yee
take
from
him
burdens
of
Wheat
:
that
is
(
say
some
)
you
extort
such
great
bribes
,
and
lay
such
great
burdens
on
them
,
that
they
are
forced
to
sell
their
necessary
food
to
feed
you
with
money
.
Others
refer
it
to
the
great
men
,
who
lent
the
poor
money
till
their
harvest
came
in
,
and
then
were
so
rigid
and
severe
in
exacting
their
debts
,
that
they
made
them
bring
their
very
corn
which
should
support
their
Families
for
payment
.
Others
refer
it
to
the
cruel
Usurers
,
who
were
not
content
with
money
for
their
money
,
but
they
must
have
corn
too
,
which
after
they
sold
at
dear
rates
to
the
poor
,
Amos
8.4
,
5.
But
what
ever
Oppression
it
was
specifically
,
yet
in
general
the
Prophet
reproves
it
as
a
crying
sin
,
that
they
dealt
so
harshly
and
cruelly
with
the
poor
,
as
first
to
rob
them
of
their
mony
,
and
then
by
force
or
fraud
to
make
them
bring
and
bear
upon
their
own
shoulders
that
little
which
they
had
left
to
sustain
themselves
,
and
their
families
.
To
take
away
mens
goods
and
cattel
is
sad
,
but
to
take
away
their
corn
,
which
is
the
staffe
and
stay
of
their
houshold
,
and
to
make
them
carry
it
themselves
,
and
become
their
own
executioners
,
in
carrying
away
the
livelihood
of
their
Families
,
is
such
a
crying
sin
,
that
the
Lord
swears
that
hee
will
bear
no
longer
with
such
Cannibals
that
devour
the
poor
alive
,
Amos
4.1
,
2.
Wee
have
seen
their
Sin
,
now
follows
the
Punishment
,
They
shall
build
houses
of
hewn
stone
,
but
shall
not
dwell
in
them
.
Ordinary
houses
will
not
content
these
Earth-worms
,
they
must
have
curious
Palaces
built
with
hewn
,
This
was
their
project
,
by
rape
and
rapine
,
by
bribery
and
extortion
,
they
built
fine
houses
,
But
they
shall
not
dwell
in
them
.
This
But
spoyls
all
,
either
they
shall
go
into
Captivity
,
or
be
cut
off
by
untimely
death
,
as
the
rich
fool
,
Luke
12.20
.
or
their
houses
shall
be
burnt
,
or
else
their
enemies
shall
possess
them
,
according
to
that
threatning
,
Deut.
28.30,39
.
Thou
shalt
build
a
house
and
not
dwell
in
it
,
thou
shalt
plant
a
Vineyard
and
not
eat
the
grapes
thereof
.
But
who
then
shall
enjoy
them
?
why
thine
enemy
.
As
thou
shalt
betroth
a
wife
,
and
thine
enemy
shall
lye
with
her
,
so
the
like
misery
shall
attend
thee
in
thy
building
and
planting
.
It
is
misery
enough
to
have
these
things
taken
away
by
enemies
,
but
it
is
a
great
aggravation
of
this
misery
,
when
after
we
have
taken
much
pains
to
get
them
,
and
have
set
our
hearts
upon
them
,
and
are
filled
with
hopes
and
expectations
of
enjoying
the
fruit
of
our
labours
,
then
on
a
sudden
to
have
them
all
snatched
from
us
,
and
so
our
hopes
to
be
frustrated
,
and
others
to
enjoy
our
labours
,
this
is
bitter
.
Or
if
they
should
escape
these
miseries
,
yet
the
Lord
can
smite
them
with
sickness
,
so
that
they
shall
not
enjoy
what
they
Idolized
;
or
else
they
have
a
prodigal
heir
,
or
some
other
vexation
befalls
them
;
so
that
in
the
very
fulness
of
their
sufficiency
they
shall
bee
in
straits
,
Job
20.22
.
Jer.
17.11
.
2
They
should
plant
pleasant
Vineyards
,
but
not
drink
the
wine
of
them
.
Great
was
their
care
and
cost
to
build
houses
and
plant
Vineyards
(
under
these
two
synecdochically
are
comprehended
all
other
creature-delights
)
but
they
were
deceived
in
their
hopes
,
for
they
should
neither
enjoy
the
one
,
nor
the
other
;
and
we
see
by
daily
experience
,
how
these
transitory
things
are
tossed
like
a
foot-ball
from
one
to
another
;
now
one
man
hath
it
on
his
Toe
,
and
anon
another
,
at
last
comes
one
and
trips
up
his
heels
,
and
gets
it
from
them
both
,
and
at
last
comes
death
and
strips
them
of
all
.
Ordinary
dwellings
and
plain
Vineyards
content
not
these
men
,
they
must
have
the
choysest
stone
buildings
,
and
the
most
exquisite
and
desirable
Vineyards
,
so
much
the
Original
imports
,
Vineyards
of
desire
,
Charme
chemed
,
Vineas
desiderii
,
i.
e.
desideratissimas
,
Praestantissimas
,
elegantissimas
.
i.
e.
most
desirable
and
delicate
Vineyards
.
The
Hebrews
have
no
superlative
degree
,
and
therefore
they
use
to
express
it
by
putting
the
Substantive
in
the
Genitive
Case
;
see
Dan.
9.23
.
he
is
called
Ish
Chemedoth
,
a
man
of
desires
,
i.
e.
a
most
precious
and
desirable
man
.
a
Land
of
desire
,
i.
e.
a
most
desirable
Land
,
Ier.
3.19
.
Yet
their
sin
deprived
them
of
all
these
temporal
delights
,
the
Lord
did
retaliate
them
in
their
owne
kind
,
as
they
had
spoyled
the
poor
,
and
taken
all
from
them
,
so
now
the
Assyrian
should
come
and
cast
them
out
of
all
.
OBSERVATIONS
.
1
Oppression
and
trampling
upon
the
poor
is
a
crying
sin
.
It
will
not
let
the
Lord
rest
till
he
bring
Judgements
upon
the
heads
of
the
oppressors
,
2
Obs.
Wordly
men
lavish
all
upon
self
.
These
should
have
honoured
the
Lord
with
their
riches
,
and
spent
them
in
works
of
Piety
and
pity
to
the
poor
;
but
they
spent
them
in
building
sumptuous
houses
,
and
pleasant
Vineyards
;
all
of
the
best
save
the
best
religion
;
they
Idolized
the
Creature
,
and
loved
it
above
the
Creator
,
this
ruined
them
.
Like
Swine
they
fed
upon
the
mast
,
but
forgot
the
donor
.
3
Obs.
Luxury
breeds
cruelty
.
When
ordinary
building
cannot
content
,
nor
necessaries
,
please
,
but
they
must
have
all
of
the
finest
;
then
follows
trampling
upon
the
poor
,
wracking
of
rents
,
and
inventing
all
base
means
for
money
.
Such
great
sins
seldome
go
alone
,
but
like
great
men
they
have
many
attendants
,
Amos
2.7
,
8.
4
Sin
and
punishment
are
inseparable
.
They
are
both
yoked
together
in
this
verse
.
But
of
this
oft
before
.
5
Sin
blasts
mens
labours
and
expectations
.
They
must
rise
early
,
and
sit
up
late
,
build
houses
,
and
plant
Vineyards
,
6
God
oft
retaliates
men
,
and
pays
them
in
their
own
kind
.
God
will
spoyl
those
that
spoyl
his
people
,
Isa.
33.1
.
Hab.
2.8
.
Woe
unto
thee
that
spoylest
,
and
wast
not
spoyled
;
and
dealest
treacherously
,
and
they
dealt
not
treacherously
with
thee
;
when
thou
shalt
cease
to
spoyl
,
then
shalt
thou
be
spoyled
.
He
speaks
here
of
the
cruel
Assyrian
,
who
spoyled
Gods
people
causelesly
,
and
unprovoked
;
and
dealt
treacherously
with
those
that
offered
no
such
measure
unto
him
.
God
will
retaliate
such
in
their
owne
kind
,
and
when
they
have
done
spoyling
others
,
God
will
raise
up
the
Chaldeans
who
shall
spoyl
them
.
God
usually
raiseth
up
some
to
deal
hardly
with
those
that
deal
hardly
with
his
people
.
These
Rulers
here
trod
upon
the
poor
,
and
now
the
Lord
raiseth
up
the
Assyrian
to
trample
on
them
.
They
built
their
houses
upon
the
bones
and
ruines
of
the
poor
,
and
now
they
lose
them
.
So
true
is
that
,
Iob
20.22
.
The
hand
of
the
wicked
shall
be
upon
him
,
viz.
to
oppress
and
spoyl
him
who
had
spoyled
others
before
.
But
of
Retaliation
see
more
on
Amos
6.
ult.
VERSE
12.
For
I
know
your
manifold
transgressions
,
and
your
mighty
sins
,
they
afflict
the
just
,
they
take
a
bribe
,
and
they
turn
aside
the
poor
in
the
gate
from
their
right
.
IN
this
Verse
we
have
a
Reason
why
the
Lord
would
bear
no
longer
with
this
people
,
viz.
because
of
their
obstinacy
,
cruelty
,
bribery
,
and
unrighteousness
,
and
because
the
high
and
lofty
ones
of
the
world
are
apt
to
contemn
the
poor
plain
Prophets
of
the
Lord
,
and
to
sle●ght
their
Message
,
and
say
to
Gods
Amoses
,
you
wrong
us
,
for
we
are
not
the
men
that
you
take
us
for
,
therefore
,
the
Prophet
brings
in
the
Lord
himself
,
saying
,
I
know
your
manifold
transgressions
,
and
your
mighty
sins
.
q.
d.
Though
you
act
your
wickedness
never
so
secretly
,
and
hide
your
oppressions
,
and
palliate
and
put
glosses
on
your
unrighteous
practices
before
men
;
yet
nothing
is
hid
from
mine
eye
.
I
understand
your
thoughts
afar
off
,
and
know
them
before
you
think
them
,
your
words
before
you
speak
them
,
and
your
works
before
you
doe
them
,
Psal.
139.1
,
2
,
3
,
4.
So
that
however
you
may
deceive
men
with
your
pretences
of
Law
and
Equity
,
yea
and
deceive
your selves
too
,
yet
you
cannot
deceive
me
,
for
all
things
are
naked
to
mine
eye
.
The
Prophet
having
to
doe
with
stubborn
Sinners
,
to
make
the
threatning
the
more
ponderous
and
effectual
,
he
brings
in
the
Lord
himself
,
saying
,
I
know
your
wayes
,
and
your
wickedness
,
you
think
your selves
Lords
Paramount
,
and
none
may
question
you
,
or
say
unto
you
,
what
doe
you
?
But
you
must
know
that
there
is
a
Lord
above
you
,
and
a
greater
than
you
,
to
whom
you
must
certainly
and
suddenly
give
an
account
.
The
Prophet
sets
down
the
Sins
of
these
great
ones
especially
.
1
Generally
,
and
in
the
lump
.
-
1
They
were
for
Number
,
Rabbim
,
many
.
-
2
For
Nature
,
Gnatzumim
,
great
and
grievous
.
Their
sins
were
not
secret
infirmities
,
but
great
and
crying
enormities
,
so
hideous
that
they
were
no
longer
to
be
endured
or
born
,
and
therefore
the
Holy
Ghost
multiplies
words
,
the
better
to
work
upon
them
.
They
were
guilty
of
Transgressions
,
manifold
transgressions
;
Sins
,
and
mighty
sins
.
The
word
which
we
render
Transgression
,
gravia
,
grandia
,
crudelia
,
obstinita
.
V.
Schools-Guard
,
Rule
25
signifies
a
proud
transgressing
of
Gods
Law
,
and
a
malicious
rebelling
against
God
,
Psal.
5.10
.
The
word
Guatzumim
signifies
both
mighty
in
strength
,
and
many
in
number
.
Such
were
the
sins
of
this
people
,
they
were
for
number
numberless
,
and
for
nature
,
grand
and
grievous
,
habitual
,
chronical
sins
.
They
were
such
as
admitted
of
all
manner
of
aggravations
.
1
They
were
multitudes
,
they
were
three
transgressions
,
and
four
,
oft
so
called
,
Amos
2.4
6.
i
e.
they
were
exceeding
many
and
manifold
,
for
so
the
number
seven
is
oft
used
in
Scripture
for
many
,
as
Levit.
26.24
.
Eccles.
11.2
.
they
abounded
with
Idolatry
,
Oppression
,
Unjustice
,
Security
,
&c.
2
All
these
were
acted
in
a
time
when
God
was
powring
Mercies
upon
them
,
saving
them
by
the
hand
of
Ieroboam
the
second
,
and
giving
them
Victory
over
their
enemies
,
2
King
.
14.25
,
27.
now
these
are
called
strong
Sins
,
either
because
they
cried
strongly
for
punishment
,
and
did
as
it
were
bind
Gods
hands
that
he
could
shew
them
no
mercy
;
or
rather
because
they
were
committed
with
a
stiff
and
stubborn
mind
strongly
bent
upon
sin
and
wickedness
,
drawing
on
iniquity
with
the
cords
of
vanity
,
and
sin
as
it
were
with
Cart-ropes
,
Isa.
5.18
they
were
wilfully
set
on
sin
,
and
did
use
all
means
to
draw
it
to
themselves
.
2
He
sets
down
their
sins
particularly
,
specifically
,
and
as
in
were
by
retail
.
-
1
They
afflict
the
just
.
-
2
They
take
bribes
.
-
3
They
oppress
the
poor
.
They
afflict
the
just
,
whom
they
should
have
defended
.
This
Sin
was
written
in
Capital
Letters
,
as
it
were
on
their
fore-heads
,
and
therefore
they
are
so
oft
charged
with
it
.
The
word
Tsorer
signifies
to
bind
one
hard
together
as
we
doe
an
enemy
,
and
straiten
,
vexe
,
oppress
,
and
afflict
one
.
So
Psal.
129.14
.
Many
are
they
that
afflict
me
from
my
youth
,
God
hath
cut
their
cords
.
2.
They
take
a
bribe
,
viz.
to
pervert
Justice
,
contrary
to
Gods
express
command
.
Exo.
23.8
.
Deut.
16.17
.
and
it
is
made
the
badge
of
a
wicked
man
to
doe
so
,
Prov.
17
23.
they
condemned
the
poor
innocent
man
that
could
not
bribe
and
abso●ved
the
wicked
rich
man
that
could
bribe
well
.
Thus
they
justified
the
wicked
,
and
condemned
the
just
,
both
which
are
an
abomination
to
the
Lord
,
Prov.
17.15
.
E.
G.
If
one
had
killed
a
man
,
it
was
but
paying
a
Ransome
(
though
the
Law
say
,
no
Ransome
shall
be
accepted
for
such
a
sin
,
Numb.
35.31
.
)
and
he
was
quit
.
So
if
any
were
accused
for
Theft
,
Adultery
,
Witch-craft
,
&c.
it
was
but
bribing
lustily
,
and
they
were
presently
acquit
,
and
pronounced
innocent
;
thus
instead
of
punishing
them
with
death
for
their
sins
,
they
onely
fined
and
merced
them
.
They
turn
aside
the
poor
in
the
gate
from
their
right
.
The
Judges
sate
in
the
gate
to
do
Justice
(
as
I
have
shewed
before
,
vers.
10.
)
yet
even
there
they
perverted
Justice
.
They
oppress
the
poor
in
the
gate
,
In
porta
i.
e.
in
publico
judicio
.
Met.
subj
.
i.
e.
in
the
publick
judgement
which
was
exercised
in
the
gate
.
In
open
Court
they
perverted
the
cause
of
the
poor
,
either
by
a
corrupt
stating
of
the
case
,
or
concealing
the
merit
of
the
cause
,
or
by
delays
,
&c.
The
good
man
trusting
to
the
equity
of
his
cause
,
is
cast
,
and
for
want
of
a
bribe
(
which
the
rich
man
brings
)
is
non-suted
.
Thus
their
Fountains
did
run
poyson
,
their
Courts
of
Justice
were
Courts
of
Injustice
;
and
their
Courts
of
Equity
,
courts
of
Iniquity
;
and
therefore
the
Lord
is
now
resolved
to
bear
no
longer
with
them
,
but
even
to
destroy
them
.
OBSERVATIONS
.
1
Hardned
,
incorrig●ble
sinners
are
not
worthy
of
a
reproof
:
And
therefore
the
Lord
here
turns
his
speech
from
these
Rulers
,
and
complains
to
himself
and
to
his
people
,
saying
,
They
afflict
the
just
,
take
bribes
,
&c.
We
do
but
wash
a
Blackmore
,
and
labour
in
vain
,
when
we
speak
to
such
posts
and
stones
,
as
I
have
shewed
elsewhere
.
2
Obs.
All
the
wayes
and
works
of
men
are
under
the
inspection
of
an
All-seeing
God
.
All
things
are
naked
and
anatomized
before
the
eyes
of
him
with
whom
we
have
to
do
,
Psal.
94.9
,
10.
Heb.
4
13.
Hee
knows
not
only
an
action
or
two
,
but
hee
knows
all
the
wayes
that
men
take
,
Iob
23.10
.
Men
may
deceive
others
,
and
themselves
too
,
but
they
cannot
deceive
God
;
he
sees
through
their
projects
,
and
sayes
to
them
as
the
Prophet
said
to
the
wife
of
Ieroboam
,
Come
in
thou
wife
of
Jeroboam
,
why
fainest
thou
thyself
to
be
another
than
thou
art
?
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
.
such
as
are
mighty
to
drink
wine
,
and
men
of
strength
to
powre
down
strong
drink
Isa.
5.21
.
Bribery
is
base
.
It
blindes
the
eyes
,
perverts
judgement
,
condemns
the
innocent
,
acquits
the
nocent
,
and
brings
confusion
and
disorder
into
a
land
.
These
wicked
men
acted
their
sins
in
all
the
six
Cases
,
but
would
confess
them
in
no
case
.
They
acted
in
the
Nominative
case
by
seeking
a
name
to
themselves
.
In
the
Genitive
by
fornication
both
spiritual
and
corporal
,
Amos
2.7
,
8.
In
the
D●rive
by
Bribery
.
In
the
Accusative
by
detracting
and
slandering
of
the
righteous
.
In
the
Vocative
by
flattering
,
5
Obs.
Perverting
of
justice
to
the
oppressing
of
the
poor
,
is
a
Land-destroying
sin
.
That
which
brought
Israel
and
Iudah
into
Captivity
,
Verse
13.
Therefore
the
prudent
shall
keep
silence
in
that
time
,
for
it
is
an
evil
time
.
THe
Prophet
goes
on
to
shew
the
sad
and
deplorable
condition
of
this
obstinate
people
,
whom
neither
God
nor
man
could
work
upon
.
The
Lord
tells
them
in
the
precedent
verse
,
that
he
knew
all
their
works
,
and
the
Prophets
told
them
of
judgements
coming
upon
them
for
those
wicked
works
;
but
they
misused
the
Prophets
of
the
Lord
,
and
hated
him
that
reproved
them
in
the
gate
,
and
were
so
resolvedly
set
upon
sin
,
that
the
Prudent
resolved
to
bestow
no
more
counsel
in
vain
upon
them
.
In
the
words
we
have
1
The
property
of
the
Pious
,
they
are
prudent
,
wise
,
intelligent
men
.
True
beleevers
,
and
such
as
fear
God
,
are
the
truly
wise
men
of
the
world
.
They
do
nothing
rashly
and
inconsiderately
,
but
do
all
with
good
advice
.
They
wisely
compare
things
together
,
they
observe
the
mysterious
wayes
of
providence
,
and
so
become
men
of
much
sagacity
,
and
can
guess
at
the
consequences
of
affairs
.
These
are
called
prudent
men
.
1
Sam.
16.18
.
Prov.
13.16
.
and
16.21
.
Isa.
3.3
.
They
fore-cast
,
and
consider
what
is
to
be
done
and
spoken
,
how
,
when
,
where
.
As
his
words
are
spoken
super
ratis
suis
,
Beophnau
Prov.
25.11
.
in
season
,
with
a
due
concurrence
of
all
circumstances
,
so
his
works
are
done
in
due
season
,
fitly
and
successfully
.
The
Original
word
signifies
a
cautious
,
circumspect
,
prudent
understanding
man
:
hence
they
are
oft
called
wise
men
,
intelligent
men
,
and
men
of
good
understanding
by
a
Metonymy
of
the
effect
,
Instructer
and
Teacher
,
who
gives
instruction
,
and
makes
others
to
understand
;
hence
many
of
the
Psalms
are
intituled
,
Maschil
le
David
,
i.
e.
a
Psalme
of
David
,
teaching
and
giving
Doctrinal
instruction
.
3
Sometimes
by
a
Metonymy
of
the
effect
it
is
put
for
prosperity
and
happiness
,
because
they
usually
attend
upon
Prudence
.
So
1
Sam.
18.30
.
Isa.
52.13
.
Prudence
is
three-fold
.
-
1
Carnal
.
-
2
Ethical
and
Moral
.
-
3
Theological
.
1
There
is
a
Carnal
Wisdome
and
Prudence
,
when
men
are
wise
only
for
themselves
,
seeking
their
owne
ends
,
ease
,
and
advancement
,
Luke
16.8
.
this
is
so
farre
from
wisdome
,
that
it
is
called
and
counted
folly
in
Gods
Dictionary
,
Luke
12.20
.
1
Cor.
1.19
.
&
3.19
.
2
There
is
a
Moral
Prudence
,
which
is
found
in
the
civil
wise
men
of
the
world
,
Isa.
29.14
.
&
49.7
Matth.
11.25
.
Acts
13.7
.
Some
Criticks
make
Wisdome
to
be
the
speculative
part
,
and
Prudence
the
practical
,
Wisdome
to
be
infused
,
and
Prudence
acquired
.
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
.
evil
of
sin
,
All
manner
of
sin
in
all
manner
of
persons
abounded
both
in
City
and
Country
.
Sin
was
come
to
that
height
amongst
them
that
it
was
dangerous
to
speak
truth
unto
them
;
yea
they
silenced
the
true
Prophets
,
and
commanded
the
Amos
to
bee
gone
,
and
molest
them
no
more
with
his
preaching
.
They
hated
reproof
,
they
afflicted
the
just
,
and
opprest
the
poor
,
therefore
the
Prudent
shall
keep
silence
.
2
The
times
were
evil
in
respect
of
the
evil
of
Punishment
;
for
where
the
evil
of
sin
goes
before
,
the
evil
of
punishment
alwayes
follows
.
The
Sword
,
Plague
,
Famine
,
should
all
pursue
them
,
and
if
they
escaped
one
of
those
evils
,
yet
another
should
arrest
them
,
vers.
19.
In
both
these
respects
times
are
called
evil
in
Scripture
,
Ier.
18.11
.
Ephes.
5.16
.
2
Tim.
3.1
.
of
punishment
,
of
great
misery
and
desolation
,
so
the
word
is
oft
used
for
the
evil
of
punishment
,
Psal.
37.19
.
Ier.
15.11
.
Micah
2.3
.
therefore
the
prudent
shall
be
silent
before
the
Lord
,
and
not
once
murmure
against
his
just
dispensations
.
3
Others
but
not
so
properly
,
make
the
words
to
be
a
commination
of
a
punishment
,
q.
d.
Since
you
will
not
hearken
to
the
counsel
of
my
Prophets
,
but
shut
your
eyes
against
the
light
,
hating
to
be
reformed
,
and
abhorring
such
as
speak
truth
unto
you
,
vers.
10.
therefore
I
will
punish
you
with
the
silence
of
the
true
Prophets
,
Ezek.
3.26
.
and
other
pious
men
;
they
shall
bestow
no
more
counsel
in
vaine
upon
you
,
since
you
are
snarling
Doggs
,
my
holy
things
shall
not
be
given
to
you
,
Mat.
7.6
.
but
I
will
leave
you
to
Sycophants
and
Flatterers
,
that
shall
daub
over
your
sins
,
and
lead
you
blind-fold
to
destruction
.
They
could
not
endure
sound
Doctrine
,
and
therefore
they
should
be
fed
with
lies
,
for
that
pleased
them
best
.
There
is
hope
of
good
when
good
men
speak
,
their
lips
will
disperse
knowledge
,
Prov.
15.7
.
but
when
a
people
shall
delight
in
none
but
fools
and
flatterers
,
their
ruine
is
not
far
off
.
4
Others
thus
;
5
These
times
were
evil
times
,
for
even
the
Rulers
of
the
people
were
unruly
,
and
corrupt
both
in
doctrine
and
manners
.
They
were
grown
so
violent
and
virulent
,
that
they
would
neither
hear
,
nor
bear
a
reproof
;
they
sought
his
death
,
who
sought
their
life
;
and
threw
dirt
in
his
face
,
who
shewed
them
the
glass
;
if
any
reproved
them
,
they
wrested
and
misinterpreted
all
their
sayings
,
devising
devices
against
them
to
destroy
them
.
They
were
come
to
that
height
of
sin
,
that
the
malady
was
too
strong
for
the
medicine
;
and
good
counsel
could
doe
them
no
good
,
it
was
but
casting
Pearls
before
Swine
,
which
would
be
trampled
under
foot
and
lost
;
the
more
they
reproved
them
for
their
Bribery
,
Oppression
,
Idolatry
and
cruelty
,
Q.
But
must
not
Ministers
speak
against
Sin
,
for
fear
of
bringing
themselves
into
danger
,
nor
speak
against
the
evils
of
the
times
,
unless
they
be
sure
to
be
free
from
suffering
?
Ans.
Ministers
are
bound
by
their
Office
to
witness
against
the
worst
of
evils
in
the
worst
of
times
;
so
did
the
Prophets
,
so
did
the
Apostles
.
A
Minister
must
not
presently
give
over
his
Ministery
,
or
forbear
reproof
because
of
some
approaching
danger
,
yet
he
may
be
silent
and
forbear
reproof
,
when
those
sins
have
been
sufficiently
witnessed
against
already
,
and
men
sin
not
for
want
of
light
,
but
desperately
against
the
light
;
in
such
a
case
we
have
no
reason
to
run
our selves
upon
danger
;
and
therefore
our
Saviour
bids
us
let
such
alone
,
ult.
Rev.
21.8
.
Obj.
Tyrants
threaten
me
.
Ans.
And
thou
must
learn
to
contemne
their
threatnings
.
Every
Minister
is
,
or
at
least
ought
to
be
a
Souldier
of
Christs
,
now
a
Souldier
must
not
be
a
whining
Milk-sop
,
but
a
hardned
,
seasoned
peece
,
2
Tim.
2.3
.
Necessity
is
laid
upon
us
,
and
woe
to
us
if
we
preach
not
the
Gospel
,
1
Cor.
9.16
.
When
God
commands
us
to
preach
,
and
man
forbids
,
the
Apostle
in
this
very
case
tells
us
,
that
it
is
better
to
obey
God
than
man
,
Acts
4.19
.
&
5.29
.
It
is
no
dishonour
to
the
Kings
on
earth
to
see
the
King
of
Heaven
served
before
them
;
yea
the
worse
the
times
are
,
the
more
should
the
zeal
for
Gods
glory
consume
us
.
When
Lot
saw
the
wickedness
of
Sodome
,
his
righteous
soul
was
vexed
from
day
to
day
with
their
a●ominations
.
No
prudent
man
can
be
totally
silent
,
when
hee
sees
his
God
openly
dishonoured
,
as
we
see
in
David
,
Nathan
,
Michaiah
,
Paul
,
&c.
The
Prophet
therefore
speaks
not
here
De
jure
,
but
De
facto
;
not
what
men
should
doe
,
or
not
doe
;
but
he
rather
intimates
(
such
was
the
iniquity
of
the
times
,
and
the
malice
of
those
in
authority
)
that
De
facto
,
they
would
not
suffer
them
to
speak
against
the
corruptions
of
the
times
.
6
And
lastly
,
the
most
genuine
sense
of
the
place
is
this
;
The
Prophet
had
told
them
,
that
for
their
mighty
and
manifold
sins
they
should
lose
their
Houses
and
Lands
,
their
Orchards
and
Vineyards
,
and
all
their
pleasant
things
;
now
he
tells
them
that
God
was
so
just
in
his
Judgements
,
that
all
pious
prudent
men
,
should
in
an
holy
silence
and
submissiveness
of
spirit
,
Righteous
is
the
Lord
,
and
just
are
his
Iudgements
.
The
true
beleever
which
judgeth
aright
of
sin
and
its
concomitants
,
shall
silently
acquiesce
in
the
evils
of
Punishment
,
which
God
shall
bring
upon
Israel
,
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
,
prudent
men
,
whose
understandings
are
well
inlightned
in
the
knowledge
of
their
duty
,
and
what
is
fit
to
be
done
,
Rerum
exitus
prudentia
metitur
.
Boethius
.
in
respect
of
time
,
place
,
manner
,
event
,
&c.
he
searcheth
into
the
very
bottom
of
things
,
and
sees
them
inwardly
.
1.
Their
prudence
appears
,
in
a
wise
discerning
of
times
and
seasons
.
There
is
a
fit
time
for
every
thing
,
and
what
is
done
in
that
season
it
is
beautiful
.
Now
the
prudent
man
observes
the
season
,
he
hath
a
singular
skill
in
timing
a
word
,
Isa.
50
4.
He
knows
when
to
speak
,
so
did
Abigail
,
1
●am.
25.36
.
and
Hester
1.13
.
and
when
to
be
silent
2
King
.
18.36
.
It
was
an
high
commendation
of
the
men
of
Issachar
,
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
.
2
To
the
outward
man
,
Est
modus
in
dando
,
Quid
,
cur
,
cui
,
quomodo
,
quando
.
4
In
executing
Iustice
,
5
In
the
discharge
of
his
particular
calling
,
he
orders
his
affairs
with
discretion
,
Psal.
112.5
.
Prov.
14.8
,
15.
6
He
fore-sees
dangers
,
and
prepares
for
them
before
they
come
,
Iob
3.25
.
Prov.
22.3
.
and
stops
troubles
in
the
beginning
,
Gen.
13.8
,
9.
He
is
quick-sighted
,
and
wise
as
a
Serpent
,
though
harmless
as
a
Dove
,
Matth.
10.16
.
Religion
doth
not
destroy
our
wisdome
,
but
rectifies
it
,
and
makes
it
more
solid
.
Hence
Iacob
used
all
prudent
means
to
pacifie
Esau
,
Gen.
38.
4
,
5
,
&c.
and
Paul
to
deliver
himself
,
pleads
that
he
was
a
Roman
,
and
set
the
Pharisees
and
Sadduces
at
variance
about
the
Resurrection
,
the
better
to
escape
himself
,
Act.
16.37
,
38.
and
22.25
.
and
23.7
.
and
Christ
himself
used
it
,
Mat.
21.24
.
Hence
he
is
said
to
deal
prudently
,
Isa.
52.13
.
7
His
Prudence
appears
in
his
Prudent
choice
.
A
mans
wisdome
appears
in
nothing
so
much
as
in
that
.
He
passeth
by
transitory
,
fading
,
uncertain
,
earthly
things
,
and
chuseth
real
,
solid
,
substantial
,
durable
riches
,
which
none
can
take
from
him
,
Luke
10.41
,
42.
and
16.9
.
He
seeks
Gods
face
and
favour
,
and
makes
him
his
ultimate
and
chiefest
good
.
Hence
to
be
wise
,
and
seek
after
God
are
joyned
together
,
Psal.
14.2
.
He
is
most
solidly
wise
,
who
doth
most
solidly
and
seriously
seek
God
.
8
They
act
so
strenuously
as
if
they
were
to
do
all
themselves
,
and
when
they
have
done
all
,
yet
they
rest
upon
God
,
and
seek
unto
him
by
prayer
as
if
they
had
done
nothing
,
Gen.
32.7
.
to
11.
and
43.10
.
to
14.
Neh.
4.9
.
In
omni
virtute
debet
esse
.
1.
Prudentia
.
2.
Iustitia
.
3
fortitudo
.
as
we
see
in
Ioseph
,
David
,
Abigail
,
Nehemiah
,
Daniel
,
&c.
To
attain
it
,
1
We
must
beg
it
of
the
God
of
Wisdome
and
Prudence
,
who
is
the
true
doner
of
it
,
1
Chron.
22.12
.
1
King
.
3.9.11
,
12.
Psal.
119.125
,
144
,
169.
2
Cor.
1.10
,
11
,
12.
Iames
1.5
.
2
Get
acquaintance
with
the
word
of
God
,
make
it
the
man
of
your
counsel
,
consult
with
it
in
all
your
actions
and
undertakings
.
This
will
make
you
wiser
than
the
Ancient
,
wiser
than
your
enemies
(
though
they
may
be
deep
Polititians
)
and
wiser
than
your
Teachers
,
Psal.
1●9
.
98
,
99
,
100
,
104.
Treasure
up
experiments
:
As
in
all
other
Arts
and
Sciences
a
man
can
never
excell
,
till
he
hath
by
long
practice
gained
experience
:
so
it
is
here
,
We
see
that
youth
it
is
heady
and
rash
,
but
Prudence
is
usually
with
the
aged
,
Iob
12.12
.
With
the
Ancient
is
wisdome
.
[
See
more
Balls
Power
of
Godliness
,
l.
1.
c.
2.
p.
3.
to
29.
Bain
on
Eph.
5.15
.
Hieron
on
Psal.
51.6
.
Leighs
Body
of
Divinity
,
l.
7.
c.
29.
p.
58.
&c.
Lessius
de
Iure
,
&
Iust
,
p.
1.
&c.
]
2
Obs.
That
it
is
a
point
of
prudence
sometimes
to
keep
silence
.
As
there
is
a
time
to
speak
Eccles.
3.7
.
viz.
when
God
may
be
glorified
,
and
our
brethren
edified
,
so
there
is
a
time
to
be
silent
,
viz.
when
we
have
no
call
to
speak
,
or
understand
not
the
depth
of
the
matter
in
question
▪
or
when
our
own
passions
,
or
the
passions
of
those
we
speak
to
are
up
,
and
men
are
in
an
heat
,
then
it
is
good
to
be
silent
.
A
man
that
will
give
counsel
,
or
take
counsel
must
have
a
composed
,
calmed
,
quiet
spirit
,
before
he
can
profit
himself
,
or
others
;
even
Christ
himself
,
though
he
had
many
things
to
say
,
yet
seeing
his
Disciples
could
not
bear
them
,
he
concealed
them
,
Iob.
6.12
.
Hence
silence
is
oft
made
a
note
of
prudence
,
Prov.
11.12
.
and
12.16
.
and
13.17.27.28
.
Herein
Sauls
wisdome
appeared
,
1
Sam.
10.
ult.
and
Davids
,
Psal.
35.12
,
13
,
14.
and
Christs
,
Mat.
26.63
.
But
especially
when
a
people
are
incor●igible
and
incurable
,
when
they
are
dogs
and
●wine
,
flying
in
the
face
of
a
reprover
,
and
trampling
Gods
truths
under
their
feet
,
we
are
then
commanded
to
forbeat
,
Prov.
●
.
7.8
Hos.
44.17
.
Mat.
7.6
.
and
15.14
.
left
they
abuse
,
not
onely
the
truth
,
but
those
that
publish
it
too
,
for
God
is
tender
as
of
his
Gospel
,
so
of
those
that
publish
it
also
.
So
when
those
sins
,
we
reprove
have
been
sufficiently
witnessed
against
already
,
so
that
men
sin
not
for
want
of
light
,
but
directly
against
light
,
in
such
a
case
we
have
no
obligation
to
run
our selves
into
danger
;
so
when
there
is
no
probability
that
the
evil
which
we
bring
our selves
into
,
shall
be
ballanced
with
any
proportionable
good
to
others
;
for
this
is
an
affirmative
precept
,
and
bindes
semper
,
but
not
ad
semper
;
it
bindes
at
all
times
,
but
not
to
all
times
,
but
only
when
God
may
be
glorified
,
his
people
edified
,
and
his
enemies
mouths
stopped
;
and
therefore
it
is
well
observed
by
a
Reverend
Divine
,
That
when
times
are
so
evil
,
that
they
will
not
bear
evil
to
be
spoken
against
,
nor
good
to
be
spoken
,
it
is
time
for
the
prudent
to
keep
silence
;
for
though
in
some
cases
we
must
bear
our
testimony
openly
for
truth
and
holiness
,
whether
men
will
hear
it
or
no
,
yet
we
are
not
urged
with
that
necessity
at
all
times
,
&c.
Such
times
there
may
be
,
when
it
will
be
our
wisdome
to
be
silent
(
at
least
for
a
time
)
as
Mariners
use
to
cast
anchor
in
a
storm
,
and
rest
for
a
time
till
it
be
over
,
and
Water-men
when
the
Tyde
is
against
them
,
they
creep
by
the
Bank-sides
till
having
advantage
of
the
Tyde
they
can
get
over
more
easily
.
Paul
was
zealous
against
Diana
at
Ephesus
,
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
,
Edw.
Symons
Ser.
on
Amos
5.13
.
preacht
1642.
Greenhil
on
Ezek.
29.21
.
and
Mr.
Baxters
Ser.
on
Iam.
1.25
.
p.
231.
rash
censures
,
and
bitter
invectives
,
even
against
Dignities
,
and
those
in
Authority
,
they
help
to
make
them
worse
.
This
they
make
a
part
of
their
wisdome
,
when
they
never
shew
themselves
more
fools
,
and
indiscreet
;
for
if
they
be
prudent
that
keep
silence
in
evil
times
,
then
they
are
fools
that
prate
so
much
.
Prayer
and
patience
is
the
best
cure
for
calamitous
times
.
Caut.
I
speak
not
this
as
if
we
might
dissemble
our
Religion
,
and
like
Scepticks
deny
that
to
morrow
which
we
hold
to
day
,
See
Balls
Power
of
Godliness
l.
1.
c.
2.
p.
18.
&c.
Against
Scepticks
Gelaspies
Miscel.
c.
11
p.
134.
and
so
have
a
menstruous
faith
,
turning
with
every
wind
,
that
so
we
may
sleep
in
a
whole
skin
.
No
,
we
must
be
rooted
and
grounded
in
the
truth
,
alwayes
ready
to
make
an
open
,
plain
,
and
bold
confession
when
ever
God
shall
call
us
to
it
by
Authority
,
Matth.
10.8
,
9.
Rom.
10.9
,
10.
2
Tim.
2.12
.
1
Pet.
3.15
.
we
must
be
ready
not
onely
(
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
but
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
)
to
make
an
answer
,
but
to
Apologize
in
defence
of
the
truth
,
else
we
shal
be
accounted
as
enemies
,
He
that
is
not
with
me
,
is
against
me
,
Matth.
12.30
.
There
is
no
true
faith
within
,
3
Obs.
The
godly
must
bee
patiently
silent
in
calamitous
times
.
They
must
not
fret
nor
fume
,
but
kiss
the
hand
that
smites
them
,
judging
themselves
,
and
justifying
God
in
all
his
dispensations
to
us
,
such
a
holy
submissive
frame
was
in
David
,
2
Sam
16.10
,
12.
Psal.
39.9
.
and
37.7
and
Iob.
1.21
.
and
2.10
.
and
40.5
.
and
in
Christ
,
The
prudent
man
can
see
a
good
hand
of
providence
in
all
,
he
can
see
light
in
darkness
,
comfort
in
discomfort
,
rising
in
ruining
,
all
things
for
good
,
Rom.
8.28
.
and
this
keeps
him
silent
.
He
sees
an
absolute
Soveraignty
in
providence
,
the
Lord
may
take
away
health
,
wealth
,
life
,
&c.
and
none
may
say
unto
him
,
what
dost
thou
?
Iob
9.12
.
The
prudent
man
sees
all
Gods
dispensations
,
ordered
with
infinite
wisdome
,
Job
9.4
.
The
Lord
weighs
all
the
afflictions
which
he
dispenseth
to
his
people
,
Ier.
18.11
.
and
frames
the
evil
which
he
brings
upon
them
,
Lam.
2.17
.
yea
he
deliberates
and
deviseth
evil
even
against
Babylon
,
Jer.
51.12
.
He
likewise
seeth
Iustice
in
all
,
and
that
he
is
punished
less
than
his
sins
deserve
;
and
this
makes
him
lay
his
hand
upon
his
mouth
,
and
say
,
though
the
Lords
dispensations
seem
harsh
and
hard
,
yet
the
Lord
is
righteous
in
all
his
wayes
,
and
holy
in
all
his
works
,
Psal.
145.17
.
Micah
6.9
.
Lastly
,
by
an
infinite
reaching
providence
,
which
looks
at
many
things
at
once
;
the
same
Warre
shall
humble
the
Church
,
destroy
Babylon
,
and
set
Ieremy
free
;
God
hath
Plots
above
the
plots
of
Polititians
,
and
ends
that
they
think
not
of
;
his
wayes
are
deep
and
mysterious
,
above
our
reach
,
Isa.
45.15
.
The
same
pillar
of
Cloud
shall
be
dark
to
Aegypt
,
yet
give
light
to
Israel
.
The
same
fire
shall
refine
the
mettal
,
and
consume
the
dross
;
let
patience
then
have
its
perfect
work
,
Iam.
1.4
.
so
shall
we
keep
the
possession
of
our
owne
souls
,
and
it
may
be
get
the
possession
of
other
mens
too
.
VERSE
14.
Seek
good
and
not
evil
,
that
yee
may
live
,
and
so
the
Lord
the
God
of
Hosts
shall
be
with
you
,
as
yee
have
spoken
.
THe
Prophet
once
more
renewes
his
Exhortation
to
Repentance
,
he
had
called
on
them
thrice
before
,
Seek
,
seek
,
seek
;
he
comes
now
with
a
fourth
Quaerite
(
if
by
any
means
he
might
work
upon
them
)
Seek
good
and
not
evil
.
In
the
words
we
have
-
1
A
Precept
.
-
2
A
Prohibition
.
-
3
A
Promise
.
1
We
have
a
Precept
,
Seek
good
,
viz.
such
as
is
prescribed
by
God
in
his
Word
:
q.
d.
You
have
formerly
followed
evil
and
the
Devil
the
father
of
it
,
in
worshipping
Idols
which
are
oft
called
Devils
;
but
now
return
to
the
Lord
,
seek
good
,
especially
seek
God
who
is
the
fountain
of
goodness
,
that
you
may
live
indeed
.
Judicious
Calvin
following
the
Chalde
Paraphrase
,
renders
it
,
Seeke
beneficence
,
(
at
salva
reverentia
tanto
viro
dignissima
)
I
conceive
this
Exposition
to
be
too
strait
,
for
by
seeking
of
good
is
here
properly
meant
,
seeking
of
God
,
as
appears
by
comparing
this
place
with
vers.
4
,
6.
To
seek
God
is
to
seek
good
,
and
to
finde
life
,
for
with
him
is
the
fountain
of
life
Psal.
36.9
.
2
I
do
not
find
the
word
Tob
to
signifie
beneficence
in
any
place
of
Scripture
,
but
it
is
rendred
good
,
pleasant
,
profitable
,
fair
,
sweet
,
joyous
;
all
which
are
very
desirable
things
,
and
therefore
should
quicken
our
endeavours
after
them
.
3
Yet
I
deny
not
but
beneficence
may
be
one
branch
of
that
good
which
is
here
called
for
;
seeing
they
had
been
given
to
violence
and
rapine
,
now
he
calls
upon
them
to
return
,
and
by
beneficence
and
works
of
mercy
to
break
off
their
trade
of
cruelty
,
and
to
seek
God
,
and
all
manner
of
good
contained
both
in
the
first
and
second
Table
,
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
,
Rang
,
malum
,
in
q●um
,
durum
.
for
no
man
can
serve
two
such
contrary
Masters
.
Shun
evil
,
i.
e.
all
manner
of
sin
without
exception
,
for
Sin
and
Evil
are
Synonyma's
in
Scripture
,
Rom.
7.19
,
20.
that
which
the
Apostle
calls
evil
in
one
verse
,
he
calls
it
sin
in
the
next
.
Sin
is
truly
called
evil
,
1.
Formaliter
&
per
se.
2
Effective
.
1.
It
is
evil
in
its
owne
nature
,
it
is
a
transgression
of
Gods
Law
,
and
is
directly
opposite
to
him
who
is
the
chiefest
good
.
2.
It
is
the
cause
of
all
the
evil
of
punishment
both
in
this
life
and
the
next
,
Rom.
6
.
2●
.
Sin
is
the
cause
of
Gods
Wrath
,
and
Gods
Wrath
brings
destruction
and
misery
with
it
;
so
that
sin
being
Causa
causae
,
must
needs
be
Causa
causati
.
3.
It
comes
from
the
Devil
,
that
evil
one
,
and
leads
to
him
,
and
so
may
well
be
called
evil
,
1
Job
.
3.8
.
3
Here
is
a
double
promise
to
incourage
them
to
set
upon
the
duty
.
1.
You
shall
live
,
of
which
before
,
vers.
4.
2.
The
Lord
of
Hosts
will
be
with
you
;
if
you
will
but
return
,
and
bring
forth
fruits
meet
for
repentance
▪
you
shall
be
secured
from
wrath
to
come
,
and
received
into
Gods
favour
,
he
will
dwell
in
the
midst
of
you
,
and
bless
you
.
There
is
an
Emphasis
and
weight
in
that
little
word
,
So
,
Seek
good
and
not
evil
,
and
when
you
are
so
qualified
,
fitted
,
and
prepared
by
holiness
for
communion
with
an
holy
God
,
and
your
wills
are
made
conformable
to
Gods
will
,
then
he
will
be
with
you
,
by
his
Wisdome
to
direct
you
,
by
his
Power
to
protect
you
,
by
his
Mercy
to
pardon
you
,
by
his
goodness
to
provide
for
you
,
so
as
you
shall
want
nothing
that
may
be
for
your
good
,
according
to
those
precious
promises
,
Levit.
26.12
,
13.
1
King
6.13
.
Psal.
84.11
.
Thus
when
the
people
were
called
to
the
Passeover
,
they
are
commanded
to
prepare
themselves
,
and
so
to
come
,
2
Chron.
35.6
.
4
Here
is
the
manner
how
the
Lord
will
be
with
them
,
and
that
is
,
Even
as
yee
have
spoken
,
q.
d.
you
boast
and
brag
that
you
are
my
people
,
my
peculiar
,
my
inheritance
,
my
Children
,
and
that
I
will
direct
you
,
defend
you
,
and
provide
for
your
safety
,
but
these
are
but
your
owne
vaine
dreams
and
delusions
,
for
you
cannot
be
my
people
,
so
long
as
you
walk
contrary
to
my
commands
,
persecuting
my
Prophets
,
trampling
upon
my
Poor
,
hating
righteousness
,
and
loving
iniquity
.
But
if
you
will
be
my
people
indeed
,
then
walk
as
becomes
my
people
,
Seek
good
,
and
not
evil
;
returne
sincerely
unto
me
,
and
then
the
Lord
will
be
with
you
indeed
,
as
you
have
spoken
.
You
shall
finde
him
really
present
with
you
,
to
assist
and
comfort
you
,
but
till
this
be
done
you
cannot
expect
his
favour
,
two
cannot
walk
together
till
they
be
agreed
,
Amos
3.3
.
Others
read
it
thus
;
So
the
Lord
shall
be
with
you
as
you
desire
,
q.
d.
It
is
your
desire
and
prayer
that
God
should
abide
with
you
,
doe
you
seek
and
serve
him
faithfully
,
and
then
you
shall
finde
it
true
that
yee
have
spoken
.
But
the
former
reading
is
most
genuine
.
The
sum
of
all
is
this
,
Hitherto
your
life
,
O
yee
men
of
Israel
,
hath
been
a
series
of
iniquity
,
you
have
followed
Idols
and
evil
,
but
not
good
;
you
have
contemned
God
despised
his
Prophets
,
despited
his
Spirit
,
opprest
the
poor
,
multiplied
sin
;
and
yet
you
promise
your selves
peace
and
prosperity
,
life
and
happiness
,
beasting
that
the
Lord
is
your
God
,
and
you
are
his
Covenant-people
,
and
therefore
you
need
no
fear
.
But
if
you
will
indeed
live
,
then
hearken
to
my
counsel
,
Turne
from
your
Idols
,
Worship
the
Lord
in
sincerity
,
amend
your
lives
,
and
give
up
your selves
to
God
,
walking
in
paths
of
piety
and
obedience
before
him
,
and
then
the
Lord
will
be
with
you
indeed
,
and
you
shall
live
in
his
favour
for
ever
.
OBSERVATIONS
.
1
The
destruction
of
wicked
men
is
from
themselves
,
Hos.
13.9
.
Obad.
Sedgwick
on
Isa.
55.1
.
p.
397
,
402
,
&c.
See
Fenner
on
Wilful
Impenitency
.
The
fault
is
not
in
God
,
for
he
calls
upon
them
here
again
,
and
again
,
to
return
and
live
,
and
swears
that
he
desires
not
the
death
of
sinners
,
Ezek.
18.31
,
32.
&
33.11
.
he
gives
them
hopes
of
pardon
if
they
will
but
come
in
,
and
lay
down
the
armes
of
their
rebellion
.
God
is
not
to
be
blamed
,
it
is
mens
owne
wilful
impenitency
that
ruines
them
.
2
Obs.
Such
as
seek
God
shall
find
good
.
Before
he
called
upon
them
to
seek
God
,
and
now
he
explaines
himself
,
and
tells
them
what
that
is
,
it
is
to
seek
good
.
Good
is
the
object
of
our
desires
,
now
there
is
none
good
but
God
,
he
only
is
Essentially
,
infinitely
,
absolutely
,
and
independently
good
;
all
the
good
that
is
in
the
Creature
it
is
finite
,
dependent
,
derivative
,
and
is
found
eminently
only
in
God
.
All
the
goodness
that
is
scattered
up
and
down
in
the
Creature
meets
eminently
in
him
,
so
that
have
him
,
and
have
all
.
The
Devil
,
the
World
,
and
Sin
promise
men
good
,
but
there
is
no
reality
in
those
promises
.
They
make
golden
promises
,
but
leaden
performances
;
they
promise
joy
,
but
bring
forth
sorrow
▪
they
promise
liberty
,
but
they
bring
men
into
thraldome
.
But
God
is
better
than
his
word
to
his
people
,
and
doth
for
them
above
all
that
they
can
speak
or
think
.
Seek
therefore
him
,
Obad.
Sedgwick
on
Isa.
55.2
.
ch.
11.
p.
441.
and
you
shall
finde
all
manner
of
good
for
soul
and
body
,
for
this
life
and
a
better
;
and
after
all
changes
you
shall
experimentally
conclude
with
David
,
It
is
good
for
me
to
draw
near
to
God
,
Psal
73.
ult.
3
Obs.
It
is
not
sufficient
that
we
seek
good
,
but
we
must
also
turn
from
evil
.
God
hath
oft
joyned
them
together
,
and
we
may
not
seperate
them
,
Psal.
34.14
.
&
37.27
.
Isa.
1.16
,
17.
Matth.
3.10
.
Luke
13.7
,
8.
Ephes.
4.22
,
23.
Colos.
3.9
,
10.1
Pet.
3.11
.
It
is
not
sufficient
that
we
turne
from
evil
,
but
we
must
doe
good
.
A
negative
Christian
is
no
Christian.
Dives
did
not
rob
Lazarus
,
yet
is
condemned
for
not
releeving
him
.
So
those
,
Matth.
25
▪
42
,
43.
&c.
Many
would
have
God
and
their
sins
too
like
the
Samaritans
that
served
God
,
and
their
Idols
too
2
King
17.33
,
34
but
he
that
turns
to
God
,
must
give
a
bill
of
divorce
to
his
former
sins
,
he
must
forget
his
kindred
and
his
fathers
house
,
Psal.
45.10
,
11.
we
that
were
sometimes
slaves
to
sin
,
must
now
become
servants
to
God
,
and
it
must
be
as
natural
and
delightful
to
us
to
serve
him
,
as
ever
it
was
to
sin
against
him
.
As
a
vessel
that
is
full
of
poyson
must
bee
emptied
of
it
,
before
it
can
bee
filled
with
better
liquor
;
so
our
hearts
must
be
purged
from
corruption
,
before
they
can
be
filled
with
grace
.
Most
pretend
that
they
are
the
Lords
people
,
and
that
they
belong
to
him
;
but
if
we
be
his
,
he
saies
to
us
;
as
Iehu
said
to
the
men
of
Samaria
when
they
complemented
with
him
,
and
told
him
they
were
his
servants
,
and
would
do
all
that
he
should
bid
them
.
If
you
will
be
mine
,
(
saith
Iehu
,
)
then
cut
off
the
heads
of
your
Masters
sons
,
and
send
them
to
me
,
2
King
.
10.5
,
6.
So
if
we
be
the
Lords
real
servants
,
we
must
cut
off
not
the
heads
of
our
sons
,
but
of
our
sins
;
nor
sacrifice
our
children
,
but
our selves
to
God
,
mortifying
our
beloved
corruptions
,
and
then
he
will
be
our
God
,
and
we
shall
be
his
people
.
4
Obs.
The
special
presence
of
God
with
a
people
,
is
a
choice
mercy
.
Hence
the
Church
so
oft
glories
in
this
,
Psal.
46.1
,
7.11
.
The
Lord
of
hosts
is
with
us
,
and
the
God
of
Jacob
is
our
refuge
;
and
sadly
laments
the
want
of
it
,
Ier.
14.8
,
9
as
the
in-let
into
all
misery
,
Deut.
31.17
.
Ier.
6.8
.
Gods
special
presence
is
the
glory
of
a
place
,
Zach.
2.5
.
God
himself
will
be
an
impregnable
wall
of
fire
to
defend
his
people
,
and
to
offend
their
adversaries
,
and
their
glory
in
the
midst
of
them
.
Where
God
comes
,
peace
and
plenty
,
consolation
and
protection
,
and
all
good
comes
.
Hence
they
are
pronounced
blessed
and
happy
,
that
have
the
Lord
for
their
God
,
Psal.
144.
ult.
as
I
have
shewed
at
large
elsewhere
.
Iehovah-Shammah
,
The
Lord
is
there
,
Ezek.
48.
ult.
hee
is
there
as
the
founder
,
favourer
,
and
preserver
of
it
:
It
is
more
to
say
,
The
Lord
is
here
,
than
to
say
peace
and
plenty
,
and
all
creature-comforts
are
here
,
you
may
make
what
you
will
out
of
it
,
for
all
happiness
is
summed
up
in
this
short
promise
,
I
am
with
thee
.
5
Obs.
Impenitent
sinners
may
think
themselves
highly
in
Gods
favour
,
when
he
is
greatly
incensed
against
them
for
their
wickedness
.
These
Israelites
because
they
had
some
priviledges
,
therefore
they
concluded
that
God
loved
them
,
and
would
never
punish
them
for
their
Idolatry
,
bribery
,
cruelty
.
But
they
conceited
that
he
would
abide
still
amongst
them
,
as
they
had
vainly
said
;
but
the
Lord
tells
them
,
That
he
abhorred
both
them
and
their
services
whilst
they
walked
in
such
irreligious
practises
,
vers.
21
,
22
,
23.
So
it
was
in
Iudah
,
their
Judges
were
corrupt
,
and
their
Prophets
covetous
,
yet
they
lean
upon
the
Lord
,
and
conclude
that
God
was
amongst
them
,
and
for
them
still
,
Micah
3.11
.
but
vers.
12.
they
found
that
he
was
amongst
them
to
their
sorrow
.
VERSE
15.
Hate
the
evil
,
and
love
the
good
,
and
establish
judgement
in
the
gate
,
it
may
be
that
the
Lord
God
of
Hosts
will
be
gracious
unto
the
remnant
of
Joseph
.
THe
Prophet
still
goes
on
with
his
Exhortation
to
Repentance
,
he
had
to
do
with
an
hardened
people
,
upon
whom
sleight
Exhortations
would
make
no
impression
,
such
hard
knots
and
knarls
must
have
hard
beetles
and
wedges
;
such
tough
humours
must
have
stronger
physick
;
and
therefore
the
Prophet
that
he
might
drive
this
nail
to
the
head
,
renews
his
Exhortation
,
and
calls
upon
them
a
fifth
time
to
forsake
their
ev●l
wayes
,
and
to
turn
to
the
Lord
who
was
ready
to
receive
them
.
Repentance
consists
of
two
parts
:
The
first
is
dying
to
sin
:
The
second
is
a
living
to
Righteousness
.
We
have
both
in
the
Text.
1
We
must
hate
evil
,
there
is
dying
to
sin
.
2
Love
good
,
there
is
living
to
Righteousness
.
Hate
evil
,
that
is
,
hate
sin
which
is
the
evil
of
evils
.
It
is
evil
in
it self
,
and
the
cause
of
all
the
evils
in
the
world
.
Do
not
onely
forbear
sin
,
and
refrain
from
it
for
a
time
,
and
then
return
with
the
dog
to
his
vomit
;
but
hate
it
,
not
with
a
sleight
,
toothless
hatred
,
but
with
a
deep
,
implacable
hatred
,
such
as
men
use
to
have
against
their
deadly
enemies
,
whom
they
prosecute
with
the
greatest
violence
.
Do
good
.
Ahebu
to●
,
ardenter
&
vehemen●er
diligite
bonum
.
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
,
3
Because
their
Master-sin
was
injustice
,
therefore
he
calls
upon
them
to
testifie
the
truth
of
their
repentance
by
parting
with
their
beloved
sin
,
establishing
justice
openly
in
the
gate
,
by
setting
up
such
just
Judges
as
should
execute
justice
faithfully
and
impartially
without
respect
of
persons
,
q.
d.
Hitherto
ye
have
neglected
●ustice
,
Amos
4.1
.
and
5.12
.
and
have
made
your
lusts
your
Laws
,
and
have
ruled
according
to
your
own
will
,
and
not
according
to
my
will
;
but
now
repent
,
and
execute
justice
,
then
will
I
shew
mercy
and
favour
to
you
.
4
The
better
to
encourage
them
,
here
is
a
promise
of
mercy
.
The
Lord
will
be
gracious
to
the
remnant
of
Joseph
.
The
Assyrian
had
made
great
slaughters
amongst
them
,
and
left
them
but
a
remnant
,
2
King
14
26.
yet
he
bids
this
remnant
re●urn
,
for
then
he
would
be
gracious
to
the
remnant
of
Joseph
,
that
is
to
the
remnant
of
●srael
,
as
before
,
verse
6.
He
had
told
them
before
,
vers.
3.
that
God
would
decimate
them
,
and
here
he
tells
them
that
God
would
be
merciful
to
this
decimated
Remnant
if
they
would
but
return
to
him
.
5
To
keep
them
from
security
,
the
Prophet
comes
in
with
a
peradventure
,
the
Lord
will
bee
gracious
to
you
:
He
sayes
not
positively
and
absolutely
,
The
Lord
will
destroy
you
,
for
then
hee
had
made
them
desperate
;
nor
yet
assertively
that
God
would
deliver
them
,
for
that
would
have
made
them
presumptuous
and
careless
;
but
he
useth
a
prudent
,
well
tempered
speech
,
which
on
the
one
hand
might
keep
them
from
presumption
,
and
on
the
other
from
desperation
(
so
wise
and
cautious
should
all
Gods
Ministers
be
)
yet
he
gives
them
a
little
crevise
of
light
and
hope
,
and
comes
with
a
peradventure
the
Lord
may
yet
be
gracious
to
them
.
He
speaks
somewhat
doubtfully
to
shew
the
difficulty
of
the
work
,
and
the
better
to
excite
their
industry
,
and
awaken
them
out
of
their
security
.
Such
bene
sperantium
formulae
,
such
hints
of
hope
are
very
frequent
in
Scripture
,
1
Sam.
14.6
.
and
2.12
,
22.
and
16.12
.
Lam.
3.29
.
Ioel
2.14
.
Ionah
3.9
.
Zeph.
2.3
.
Ob.
The
Papists
to
keep
their
vassals
in
darkness
and
doubting
,
amongst
other
Scriptures
they
bring
in
this
to
prove
that
no
man
can
be
assured
of
his
Election
and
Salvation
in
this
life
.
Answ.
But
the
Answer
is
easie
;
1
The
Lord
doth
not
speak
here
of
the
Election
,
or
eternal
salvation
of
such
as
truly
repent
;
but
of
their
deliverance
from
outward
afflictions
and
calamities
which
were
threatned
against
them
for
their
sins
,
vers.
6.
These
sometimes
the
Lord
inflicts
upon
his
people
notwithstanding
their
repentance
(
as
we
see
in
David
)
and
this
he
doth
either
for
chastisement
to
make
them
flye
from
sin
for
the
future
,
or
else
for
trial
.
2
The
Lord
sometimes
after
he
hath
threatned
judgements
upon
the
wicked
,
yet
upon
their
feigned
humiliation
holds
his
hand
(
that
the
world
may
see
how
highly
he
esteems
the
true
repentance
of
his
people
)
as
we
see
in
Ahab
and
the
Ninivites
.
Considering
therefore
these
various
dispensations
of
God
,
the
Prophet
speaks
doubtfully
here
,
and
exhorts
them
to
repent
,
referring
the
event
to
Gods
wise
and
gracious
providence
.
So
that
such
places
speaking
of
temporary
chastisements
,
make
nothing
against
the
certainty
of
our
Election
.
3
The
particle
Ulai
,
peradventure
,
is
not
alwayes
dubitative
,
but
sometimes
assertive
,
q.
d.
seek
the
Lord
sincerely
,
and
then
without
doubt
,
he
will
receive
you
graciously
,
and
so
the
word
is
used
,
Iosh.
14.12
.
Peradventure
the
Lord
will
be
with
me
,
and
I
shall
drive
them
out
.
Caleb
speaks
not
here
dubitatively
,
but
beleevingly
,
q.
d.
Though
the
work
be
difficult
,
yet
the
Lord
will
be
with
me
,
and
by
his
help
I
shall
drive
out
these
formidable
Giants
out
of
Canaan
,
so
Hester
4.14
.
So
here
the
Prophet
doth
not
question
whether
God
will
receive
a
penitent
sinner
to
mercy
,
for
that
the
Scripture
proves
abundantly
,
Ezek.
33.11
.
but
the
Prophet
by
this
peradventure
,
gives
them
some
hopes
that
if
they
would
turn
to
God
,
he
would
turn
to
them
,
and
either
remove
or
sanctifie
these
calamities
which
were
coming
on
them
.
4
Dato
,
Suppose
we
grant
that
it
is
a
doubting
speech
,
yet
it
makes
not
for
their
purpose
,
for
it
is
not
to
be
referred
to
God
,
as
though
it
were
doubtful
whether
he
would
pardon
the
sins
of
penitents
,
for
we
have
his
hand
and
seal
for
that
.
But
it
is
to
be
referred
to
those
secure
sinners
,
of
whose
repentance
the
Prophet
might
well
doubt
,
lest
either
it
would
be
none
at
all
,
or
else
but
feigned
and
hypocritical
.
Yea
fifthly
,
Should
we
grant
that
it
is
a
doubtful
speech
,
and
to
be
referred
to
God
,
yet
it
maketh
nothing
for
Popish
or
Arminian
doubting
,
for
the
Prophet
seeing
to
what
a
height
of
impiety
these
sinners
were
come
,
thought
it
not
fit
to
comfort
them
presently
,
and
raise
them
up
suddenly
,
but
first
to
humble
them
,
and
by
speaking
doubtfully
to
give
them
a
hint
of
the
hainousness
of
their
sins
,
as
though
it
might
well
be
doubted
whether
the
Lord
would
forgive
them
or
no
,
that
so
they
being
feared
and
humbled
,
might
be
fitted
for
mercy
:
And
because
things
that
are
hardly
come
by
are
more
earnestly
sought
,
therefore
the
Prophet
intimates
unto
them
,
that
it
was
no
easie
matter
to
obtain
forgiveness
for
such
hainous
sins
,
that
he
might
hereby
incite
them
to
a
more
thorow
repentance
,
and
crying
for
mercy
.
OBSERVATIONS
.
1
Good
things
must
be
often
pressed
upon
us
.
This
People
were
so
hardned
and
habituated
in
sin
,
and
Sathan
had
so
besotted
them
,
that
they
took
darkness
for
light
,
and
evil
for
good
;
so
that
the
Prophet
was
forced
to
double
and
treble
his
Exhortations
to
them
,
and
to
give
them
line
upon
line
,
and
Precept
upon
precept
,
and
to
drive
the
nails
of
the
Temple
day
after
day
,
till
they
were
fastned
in
their
hearts
,
Eccles.
12.11
.
We
are
like
a
dull
Knife
,
which
must
be
whetted
over
and
over
till
it
be
brought
to
an
edge
;
It
is
the
very
metaphor
of
the
Holy
Ghost
,
Deut.
6.7
.
Thou
shalt
teach
(
or
whet
)
my
word
upon
thy
Children
;
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
,
deep
,
deadly
,
implacable
,
irreconcileable
hatred
.
Such
as
love
the
Lord
cannot
but
hate
evil
,
Psal.
97.10
.
yea
they
abhor
it
,
now
abhorrency
is
the
height
of
hatred
,
Rom.
12.9
.
Abhor
that
which
is
evil
;
hate
it
,
as
you
would
hate
Hell
it self
.
2
We
must
hate
it
Universally
,
true
hatred
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
(
saith
Aristotle
)
it
is
against
the
whole
kind
.
He
that
truly
hates
one
sin
as
it
is
sin
,
will
hate
every
sin
,
Quatenus
ipsum
includit
de
omni
.
As
the
Persecutors
hatred
is
not
against
one
or
two
good
men
,
but
against
the
whole
Church
of
God
,
his
desire
is
,
that
the
very
name
of
Israel
might
be
had
no
more
in
remembrance
,
Psal.
83.4
.
and
therefore
they
seek
to
raze
it
to
the
very
foundation
,
Psal.
137.7
.
even
so
should
we
deal
with
sin
.
&c.
Church
his
Miscel.
p.
107.
&
D.
Tho.
Taylors
Ser.
folio
.
p.
439.
Balls
Power
of
Godliness
,
lib.
3.
ch
3.
p.
201.
3
We
must
hate
it
not
only
Odio
aversationis
,
but
also
Odi●
i●imicitiae
,
not
only
fly
from
it
,
but
pursue
it
with
an
hatred
of
enmity
.
4
Obs.
Executing
of
Iustice
and
Iudgement
is
a
duty
very
pleasing
unto
God
.
Hence
the
Lord
so
oft
calls
for
it
both
here
,
and
elsewhere
,
Ier.
1.17
.
Psal.
82.3
,
4.
See
my
Comment
on
that
place
.
5
Obs.
When
the
Lord
delivers
his
people
from
outward
Iudgements
,
or
pardons
their
sins
,
it
is
meer
grace
and
mercy
,
but
no
merit
of
ours
that
moves
him
to
it
.
Peradventure
the
Lord
will
be
gracious
to
you
;
It
is
one
of
Gods
royal
Attributes
to
be
Gracious
,
and
to
love
freely
,
Exod.
34.6
.
from
the
Alpha
of
our
Election
,
6
Obs.
In
times
of
distress
God
usually
gives
his
people
some
grounds
of
hope
,
and
some
glimpse
of
comfort
to
quicken
them
to
duty
.
Hence
he
so
oft
comes
with
a
peradventure
God
may
give
repentance
,
2
Tim.
2.25
.
who
can
tell
,
and
who
knowes
whether
God
may
not
repent
of
the
evil
that
he
intends
against
us
?
Ioel
2.14
.
Ionah
3.9
.
let
us
then
use
the
means
,
and
commit
the
success
to
God
.
Take
away
hope
,
and
you
take
away
endeavour
;
impossibility
of
obtaining
breaks
the
heart
.
Though
thy
sins
have
been
great
and
grievous
,
yet
pray
,
and
use
the
means
,
peradventure
they
may
be
pardoned
,
Acts
8.22
,
23.
arise
and
be
doing
,
and
say
as
Ionathan
did
,
when
he
went
up
against
the
Philistines
,
1
Sam.
14.6
.
Come
,
let
us
go
against
these
uncircumcised
,
it
may
be
the
Lord
will
work
for
us
,
for
it
is
all
one
with
him
,
to
save
with
many
:
or
with
few
.
Be
not
therefore
dejected
or
despondent
,
it
is
the
nature
of
faith
to
oppose
discouragements
,
Love
knowes
no
difficulties
,
but
makes
men
active
;
say
thou
as
the
Lepers
,
2
King
.
7.3
,
4.
Why
sit
we
here
till
we
dye
?
if
we
stay
in
the
City
we
shall
dye
of
the
famine
,
if
we
sit
still
we
perish
;
come
,
let
us
fall
upon
the
Host
of
the
Syrians
,
we
can
but
dye
.
Nothing
venture
and
nothing
have
.
VERSE
16
,
17.
Therefore
the
Lord
the
God
of
Hosts
,
the
Lord
saith
thus
,
Wailing
shall
be
in
all
streets
,
and
they
shall
say
in
all
High
wayes
,
Alas
,
alas
!
and
they
shall
call
the
Husbandmen
to
mourning
,
and
such
as
are
skilful
of
lamentation
,
to
wailing
.
And
in
all
Vineyards
shall
be
wailing
,
for
I
will
pass
thorow
thee
,
saith
the
Lord
.
THe
Prophet
had
often
fore-warned
this
obstinate
people
of
Judgements
approaching
,
and
called
upon
them
to
fly
from
the
wrath
to
come
;
but
since
they
contemned
the
Word
and
warnings
of
the
Lord
,
he
tells
them
now
that
the
Sword
should
come
and
cut
them
off
;
and
as
they
had
sinned
generally
both
in
City
and
Country
,
so
now
they
should
be
punisht
generally
,
for
all
places
should
be
filled
with
weeping
and
wailing
.
The
Prophet
having
finisht
his
Exhortation
to
Repentance
,
now
returns
to
his
Threatnings
again
;
where
we
have
the
sad
Calamities
which
were
coming
upon
Israel
;
Set
forth
-
1
By
the
wailing
which
should
be
in
all
streets
.
-
2
By
the
weeping
which
should
bee
in
all
High-wayes
.
2
By
the
Persons
which
should
mourn
.
-
1
Natural
,
real
mourners
,
as
the
-
Citizen
.
-
Husbandman
.
-
Vinitor
.
-
2
Artificial
,
hired
mourners
,
and
such
as
had
skil
in
Lamentation
.
3
Here
is
the
reason
and
ground
of
all
this
weeping
and
wailing
,
and
that
is
Israels
impenitency
,
and
contempt
of
those
warnings
which
God
gave
them
by
the
Prophets
.
They
would
not
hearken
to
their
counsel
,
but
hated
reproof
,
Therefore
wailing
shall
be
in
all
streets
.
4
Here
is
the
certainty
of
all
this
,
It
is
the
Lord
,
the
God
of
Hosts
that
sayes
it
.
The
better
to
awaken
them
,
he
tells
them
they
had
not
to
doe
with
a
dead
Idol
,
or
with
an
impotent
man
,
but
with
an
Omnipotent
God
,
who
was
able
to
inflict
whatever
he
had
threatned
against
them
,
as
appears
by
the
majestick
Titles
which
are
given
to
him
,
who
is
the
Lord
,
the
God
of
Hosts
.
This
people
were
apt
to
sooth
themselves
,
and
cry
peace
when
there
was
no
peace
,
and
therefore
the
Prophet
deals
plainly
with
them
,
and
bids
them
not
flatter
themselves
with
thoughts
of
impunity
,
for
their
mirth
should
now
be
turned
into
mourning
,
and
their
singing
into
sorrow
;
yea
such
sad
calamities
should
come
upon
them
,
that
all
should
mourn
,
both
Citizens
and
rusticks
,
both
real
and
Artificial
mourners
.
1
The
Citizen
shall
lament
in
the
streets
,
the
loss
of
his
friends
,
and
riches
:
2
The
Husband-man
shall
lament
,
to
see
all
his
labours
swept
away
by
the
cruel
Assyrian
.
3
The
Vinitor
that
was
wont
to
sing
for
joy
,
shall
now
lament
for
the
loss
of
his
Vintage
.
4
All
others
should
lament
in
the
very
high
wayes
,
5
Their
calamity
should
be
so
great
,
that
those
which
were
wont
to
be
hired
in
an
Histrionical
,
mimical
manner
to
lament
and
howl
at
Funerals
,
should
now
mourn
in
sober
sadness
,
and
good
earnest
,
and
therefore
the
Prophet
sayes
,
they
shall
call
not
only
for
the
Husbandmen
,
but
also
for
those
that
are
skilful
in
lamentation
,
that
they
may
weep
together
.
As
in
a
time
of
mirth
men
call
their
neighbours
together
to
rejoyce
with
them
,
Luke
15.6
.
So
in
this
time
of
great
mourning
,
they
shall
call
the
Citizen
,
the
Husbandman
,
the
Vinitor
,
and
the
Artificial
mourner
to
bear
their
parts
in
this
doleful
Ditty
.
Call
for
such
as
are
skilful
of
lamentation
to
wailing
.
It
was
the
custome
of
those
times
in
those
Eastern
Countries
in
times
of
great
mourning
to
send
for
singing-men
and
singing-women
that
could
sing
Artificial
lamentations
to
provoke
men
to
weeping
,
2
Chon
.
35
25.
Iob
3.8
.
Eccles.
12.
●
.
Their
miseries
here
should
be
so
great
that
they
could
not
sufficiently
bewail
them
themselves
,
and
therefore
they
should
send
for
these
to
help
them
.
The
Jews
of
latter
times
borrowed
such
a
corrupt
custome
of
the
Heathens
to
augment
their
grief
at
Funerals
.
1
They
had
Minstrels
,
which
with
their
mournful
tones
and
sad
tunes
inclined
the
affections
of
the
people
to
mourning
for
the
dead
.
Of
these
there
were
two
sorts
,
1
Some
played
on
Pipes
.
Cantabat
maestis
tibia
funeribus
.
Ovid.
Fastor
.
l.
6.
2
Others
sounded
Trumpets
.
At
the
Funerals
of
great
men
they
sounded
Trumpets
,
and
at
the
Funerals
of
inferiour
persons
they
sounded
Pipes
.
Hence
we
read
that
when
Jesus
raised
Iarius
his
daughter
,
he
cast
out
the
Minstrels
,
Mat.
9.23
.
Mark
5.38
.
2
The
women
especially
that
had
an
art
in
mourning
,
and
skill
in
making
exquisite
lamentation
,
were
hired
at
Burials
for
the
same
purpose
,
where
going
along
with
the
Corps
by
outward
significations
of
their
sorrow
both
by
voice
and
gesture
,
they
moved
the
company
more
strongly
to
mourning
and
to
sympathize
with
them
.
OBSERVATIONS
.
1
When
the
word
cannot
mend
a
people
,
then
comes
judgements
and
ends
them
.
First
,
God
hews
men
down
by
the
sword
of
the
Spirit
,
Hos.
6.5
.
and
then
cuts
them
off
by
an
enemies
sword
.
This
is
Gods
usual
method
,
as
hath
been
experienced
in
all
ages
.
When
men
will
not
hearken
to
the
voice
of
Gods
messengers
,
it
is
a
certain
sign
that
God
intends
to
destroy
them
,
1
Sam.
2.25
.
2
Chron.
25.20
.
Prov.
29.1
.
2
Obs.
Where
sin
goes
before
,
there
sorrow
follows
.
We
read
before
of
this
peoples
Idolatry
,
bribery
,
cruelty
;
now
comes
weeping
,
wailing
,
lamentation
,
&c.
Wicked
mens
mirth
ends
in
mourning
.
See
more
on
Amos
8.3
.
VESSE
17.
And
in
all
Vineyards
shall
be
wailing
,
for
I
will
pass
thorow
thee
,
saith
the
Lord
.
THese
Israelites
boasted
much
that
God
was
with
them
and
he
would
never
leave
them
who
were
his
Covenant-people
.
The
Prophet
tells
them
that
God
would
abide
no
longer
with
them
,
but
would
now
pass
thorow
them
in
wrath
;
and
not
only
the
Citizens
and
Husbandmen
,
but
even
the
Vinitors
also
should
mourn
for
the
spoyl
that
should
be
made
among
them
.
In
the
time
of
Vintage
there
was
wont
to
be
great
mirth
and
jollity
,
Psal.
4.7
.
they
sung
merrily
,
and
did
shout
for
joy
,
Isa.
16.10
.
Ier.
25.30
.
yea
but
their
sins
had
marred
their
mirth
,
so
that
now
they
shall
have
weeping
instead
of
singing
.
In
all
Vineyards
shall
be
mourning
.
All
had
sinned
,
and
now
all
shall
suffer
.
2
Here
is
the
reason
of
their
mourning
,
viz.
because
the
Lord
will
pass
thorow
them
,
OBSERVATIONS
.
1
Sin
incenseth
God
against
a
people
:
And
makes
him
pass
thorow
them
in
wrath
,
like
lightning
,
doing
general
execution
upon
them
,
terribly
,
suddenly
,
irresistibly
.
But
of
this
before
on
vers.
6.
2
Obs.
Generality
of
sin
,
brings
generality
of
plagues
.
Citizens
,
Husbandmen
,
Vinitors
,
all
had
sinned
,
and
now
weeping
and
wailing
shall
be
amongst
them
all
.
But
of
this
see
Amos
6.
ult.
VERSE
18.
Wo
unto
you
that
desire
the
day
of
the
Lord
,
to
what
end
is
it
for
you
?
the
day
of
the
Lord
is
darkness
,
and
not
light
.
WE
are
now
come
to
the
third
part
of
this
Chapter
,
where
the
Prophet
inveyes
against
two
sorts
of
sinners
.
The
first
are
mockers
and
deriders
of
the
Prophets
threatnings
.
The
second
are
such
as
trusted
in
their
Ceremonies
and
Sacrifices
,
Vers.
21
,
22
,
23.
In
the
precedent
Verse
the
Prophet
had
told
them
that
the
Lord
would
pass
thorow
them
in
wrath
,
these
impudent
sinners
in
a
taunting
,
sarcastical
way
ask
the
Prophet
when
this
would
be
,
q.
d.
You
Prophets
tell
us
of
a
dark
and
dismal
day
,
a
day
of
wrath
and
trouble
which
will
come
upon
us
,
but
we
see
nothing
comes
;
if
God
be
in
earnest
let
him
make
speed
and
come
when
he
will
,
we
fear
neither
him
nor
thy
threatnings
;
nor
do
we
beleeve
that
ever
such
a
day
will
come
,
or
if
it
do
come
,
yet
it
will
not
be
such
a
dreadful
day
as
you
speak
of
;
for
God
will
not
forsake
his
people
which
he
hath
spared
so
long
from
destruction
.
Thus
these
desperate
Atheists
being
wholly
drowned
in
security
,
sensuality
,
and
carnal
delights
,
scoff
at
the
Threatnings
,
and
jest
at
Gods
judgements
,
neither
fearing
the
one
,
nor
expecting
the
other
,
but
esteeming
the
words
of
the
Prophet
as
wind
and
his
comminations
as
a
vain
mockery
.
To
these
Flouters
at
the
Threatnings
and
mockers
at
the
Lords
long-suffering
,
the
Prophet
answers
,
Wo
to
you
that
desire
the
day
of
the
Lord
,
it
will
come
too
soon
upon
you
without
wishing
for
;
did
you
but
know
the
terror
of
it
,
you
would
never
desire
it
.
To
what
end
is
it
for
you
thus
to
speak
?
Did
you
but
know
what
kinde
of
day
it
is
that
is
hasting
on
you
,
you
would
not
so
much
desire
it
,
you
will
think
it
comes
too
soon
when
it
comes
(
the
Devils
thought
so
,
Matth.
8.29
.
)
when
God
comes
he
will
come
as
an
armed
enemy
against
you
to
your
utter
destruction
;
so
that
you
have
great
cause
to
fear
,
and
by
repentance
to
prevent
,
rather
than
to
desire
that
day
;
yet
these
hypocrites
either
as
conceited
of
their
own
innocency
,
and
confiding
in
their
priviledges
,
desired
this
day
;
or
else
in
mockery
and
scorn
,
they
cry
,
When
will
that
day
come
,
which
Amos
so
much
talks
of
,
we
would
fain
see
it
.
So
you
shall
(
saith
the
Prophet
)
time
enough
to
your
sorrow
;
For
it
is
a
day
of
darkness
,
and
not
of
light
;
and
therefore
woe
be
to
you
that
thus
scoffingly
desire
the
day
of
the
Lord
,
you
will
finde
it
no
jesting
matter
when
it
comes
,
it
will
be
a
dark
and
dismal
day
to
you
,
though
now
you
make
your selves
merry
with
it
.
By
a
day
of
darkness
here
is
meant
,
the
time
in
which
God
would
destroy
the
Kingdome
of
Israel
,
according
as
the
Prophets
had
fore-told
.
Allegorically
and
allusively
this
is
true
of
the
day
of
Judgement
,
it
will
be
a
day
of
darkness
and
terror
to
all
wicked
men
;
but
literally
this
day
of
darkness
and
not
of
light
,
that
is
,
this
day
of
exceeding
darkness
(
as
the
Hebrew
Idiom
imports
)
as
we
may
see
Amos
9.4
.
I
will
set
mine
eye
upon
them
for
evil
,
and
not
for
good
.
The
denial
of
the
contrary
hath
a
great
emphasis
in
it
,
q.
d.
I
will
bring
upon
them
all
manner
of
evil
,
but
no
good
.
So
here
,
It
shall
be
a
day
of
darkness
,
and
not
of
light
;
that
is
,
it
shall
be
a
very
dark
and
dismal
day
in
which
they
shall
finde
no
light
of
comfort
from
the
Lord
,
but
wrath
shall
come
upon
them
to
the
utmost
.
In
that
day
the
Lord
will
exert
his
power
in
executing
his
vengeance
on
the
Kingdome
of
Israel
for
all
their
Idolatry
,
Apostacy
,
Security
,
Hypocrisie
,
&c.
The
various
and
inevitable
calamities
of
this
day
,
are
elegantly
set
forth
in
the
next
verse
,
where
the
Prophet
shews
how
the
judgements
of
God
should
beset
them
round
,
so
that
if
they
escaped
from
one
evil
,
yet
another
should
apprehend
them
,
and
if
they
fled
from
a
Lion
,
yet
a
Bear
(
which
is
more
savage
)
should
devour
them
.
It
is
usual
in
Scripture
to
call
a
day
of
Adversity
,
misery
and
distress
,
by
the
name
of
Darkness
,
as
Iob
20.16
.
and
23.17
.
and
30.26
.
Isa.
5.30
.
and
21.12
.
Ioel
2.2
.
Zeph.
1.14
.
to
18.
Hence
the
doleful
condition
of
the
damned
is
called
utter
darkness
.
As
light
signifies
prosperity
,
joy
and
comfort
,
Hest.
8.16
.
Iob
18.6
.
and
38.15
.
Psal.
97.11
.
and
112.4
.
So
darkness
signifies
calamity
and
sorrow
,
as
I
have
shewed
on
Amos
8.9
.
Quest.
But
why
doth
the
Prophet
denounce
a
Woe
against
those
that
desire
the
day
of
the
Lord
,
when
it
is
the
earnest
desire
of
the
Saints
in
Scripture
that
the
day
of
the
Lord
would
come
,
and
they
dayly
pray
,
Thy
Kingdome
come
,
and
it
is
made
a
kinde
of
a
Periphrasis
of
a
beleever
,
that
he
is
one
that
longs
for
the
day
of
the
Lord
,
2
Tim.
48.
Answ.
We
must
distinguish
,
1
Of
dayes
;
2
Of
persons
.
1
There
is
a
double
day
of
Judgement
;
1
There
is
a
day
of
temporal
judgement
when
the
Lord
ariseth
to
execute
judgement
upon
the
heads
of
incorrigible
sinners
,
such
as
the
old
world
,
Sodom
,
Ierusalem
;
and
these
dayes
have
in
them
a
glimpse
and
shadow
of
that
great
day
of
the
Lord
,
and
therefore
they
are
called
a
day
of
blackness
,
and
darkness
,
a
great
and
terrible
day
which
none
can
abide
,
when
the
earth
shall
tremble
,
and
the
Sun
and
Moon
be
dark
,
and
the
Stars
withdraw
their
light
,
Ioel
2.2
,
10
,
11.
All
these
hyperbolical
termes
set
forth
the
dreadful
desolation
which
should
fall
upon
the
wicked
in
this
life
.
But
this
is
not
that
day
which
the
Saints
desire
.
The
day
which
the
godly
so
much
desire
and
long
for
is
,
that
great
and
general
day
of
Judgement
,
that
day
of
their
full
Redemption
when
they
shall
enjoy
both
in
body
and
soul
full
communion
with
Christ
their
head
.
2
We
must
distinguish
of
persons
,
some
are
beleevers
and
some
are
unbeleevers
,
and
hypocrites
;
the
Prophet
speaks
not
here
of
beleevers
,
but
of
self-conceited-hypocrites
,
who
being
puft
up
with
high
conceits
of
their
own
innocency
,
&
thoughts
that
God
would
acquit
them
,
though
the
Prophets
condemned
them
,
they
conceited
that
would
God
deal
more
gently
with
them
,
than
those
harsh
,
plain-dealing
Prophets
,
and
would
not
judge
them
so
bad
as
they
had
reported
them
to
be
.
But
〈◊〉
alas
to
you
that
thus
desire
the
day
of
the
Lord
!
for
if
our
day
●e
terrible
,
how
terrible
will
the
day
of
the
Lord
be
?
if
you
cannot
bear
our
words
,
how
will
you
endure
his
heavy
hands
?
you
think
us
Lions
,
and
therefore
you
flye
from
our
day
,
but
the
day
of
the
Lord
will
be
as
a
Bear
,
which
will
tear
and
torment
you
worse
.
The
summe
of
all
is
this
,
Wo
to
you
incredulous
and
〈◊〉
sinners
,
that
mock
at
the
tydings
of
the
dark
and
dis●●●
day
which
is
coming
on
you
,
scornfully
asking
when
will
it
come
?
assure
your selves
it
will
come
soon
enough
to
your
sorrow
:
you
shall
finde
that
it
is
not
a
day
of
mirth
and
pleasure
,
but
of
anguish
and
trouble
,
when
you
shall
flye
from
〈◊〉
danger
,
〈◊〉
into
another
,
as
if
one
should
flye
from
a
Lion
,
and
a
Bear
should
〈◊〉
him
.
OBSERVATIONS
.
1
In
all
ages
there
have
been
some
prophane
mockers
and
deriders
of
Gods
judgements
.
Thus
it
was
in
the
Prophets
times
,
when
they
told
the
wicked
of
the
burden
of
the
Lord
,
that
is
of
Gods
wrath
which
should
light
upon
them
in
some
heavy
judgements
for
their
sins
.
Isa
13.1
.
and
22.2
.
they
usually
mocke
them
for
their
pains
,
saying
,
What
is
the
burden
of
the
Lord
,
and
when
will
it
come
?
you
have
often
told
us
of
it
,
but
as
we
do
not
feel
it
,
so
we
do
not
beleeve
it
,
and
therefore
let
it
make
〈◊〉
that
we
may
〈…〉
Prophet
tells
them
of
a
night
of
misery
that
was
coming
on
them
,
but
those
accursed
Edomites
tauntingly
ask
,
Watchman
,
what
of
the
night
?
Isa.
21.11
,
12.
q.
d.
You
talk
much
of
a
night
of
horror
and
desolation
,
of
war
and
confusion
,
but
when
will
it
come
?
Oh
saith
the
Prophet
,
the
morning
comes
,
and
also
the
night
;
you
have
had
a
morning
of
prosperity
,
assure
your selves
you
shall
also
have
a
night
of
adversity
,
and
therefore
if
you
will
enquire
of
the
Lord
by
me
his
Watchman
,
do
it
seriously
,
and
not
sarcastically
,
return
,
and
come
to
God
with
speed
.
Thus
some
conceive
that
the
Prophet
recites
the
scoffes
of
prophane
ones
,
when
he
sayes
,
Precept
must
be
upon
precept
,
and
line
upon
line
.
Tsaf
latsaph
,
Kaf
lakaf
,
the
very
tone
and
sound
of
the
words
carrieth
a
jeer
in
them
,
Isa.
28.10
.
Peter
and
Iude
both
foretell
us
,
what
we
have
found
too
true
in
our
own
dayes
,
That
in
the
last
dayes
there
should
be
mockers
,
which
should
walk
after
their
own
ungodly
lusts
,
2
Pet.
3
,
3.4
.
Jude
18.
Of
old
they
mocked
at
the
particular
dayes
of
judgement
which
the
Prophets
threatned
them
withall
,
Where
is
the
promise
of
his
coming
?
since
the
Fathers
fell
asleep
,
all
things
continue
as
they
were
from
the
beginning
of
the
world
.
Because
judgement
is
not
presently
executed
on
the
heads
of
wicked
men
,
therefore
they
set
their
mouths
against
heaven
,
and
blaspheme
the
most
High
.
2
Obs.
God
will
not
bear
with
scorners
.
When
sinners
are
come
to
that
height
of
impudency
and
prophaneness
,
that
they
jeer
at
Judgements
,
and
mock
at
Gods
Messengers
,
then
shall
their
bonds
be
made
strong
,
and
their
sorrows
multiplied
,
Isa.
28.14
,
15
,
16
,
17.22
.
2
Chron.
36.16
.
Prov.
3.3
,
4.
Ier.
23.33
,
34.
Ezek.
7.5
,
6.
and
12.22
.
to
28.
The
day
of
the
Lord
,
especially
that
last
day
will
be
a
dreadful
,
and
a
dismal
day
to
fueh
;
they
will
not
be
able
then
to
stand-in
the
Judgement
,
Psal.
1.5
.
and
therefore
the
Apostle
asks
,
Where
shall
the
ungodly
and
sinner
appear
?
1
Pet.
4.18
.
the
Apostles
interrogation
is
not
dubitative
,
but
assertive
,
they
shall
appear
no
where
with
comfort
,
nor
with
confidence
,
especially
in
three
dayes
.
1
In
a
day
of
publick
calamity
,
when
Sword
,
Plague
,
Famine
comes
,
then
the
hearts
of
the
wicked
shall
fail
,
when
they
shall
howl
upon
their
beds
for
the
loss
of
their
creature-comforts
,
and
shall
have
a
trembling
heart
,
failing
eyes
,
and
sorrow
of
minde
,
Deut.
28.65
.
As
the
righteous
that
prepare
for
troubles
,
shall
rejoyce
in
the
midst
of
them
,
Iob
5.22
.
Hab.
3.17
.
so
the
wicked
shall
be
overwhelmed
with
amazement
and
horrour
,
and
shall
rage
like
wilde
Bulls
in
a
net
,
Isa.
51.20
.
the
King
of
Terrours
,
Job
18.14
.
the
most
terrible
of
all
terribles
said
Aristotle
when
he
came
to
dye
.
The
thoughts
of
it
will
make
a
Belshazzars
knees
to
knock
one
against
another
for
fear
.
3
But
specially
that
great
day
of
the
Lord
,
when
he
shall
come
as
a
Thief
in
the
night
,
suddenly
,
terribly
,
and
unexpectedly
upon
the
wicked
of
the
world
,
1
Thess.
5.2
,
3.
2
Pet.
3.10
.
that
will
be
a
dark
and
terrible
day
to
them
,
when
even
the
Kings
and
Captains
of
the
earth
shall
cry
to
hills
and
mountains
to
hide
them
,
Rev.
6.16
,
17.
Where
then
will
those
blasphemers
of
our
time
appear
that
scoff
at
Gods
Threatnings
,
and
desire
their
own
damnation
,
which
the
Devils
themselves
dare
not
do
,
for
they
beleeve
and
tremble
?
Who
are
these
that
provoke
the
Lord
to
anger
?
are
they
stronger
than
he
?
who
can
abide
his
wrath
,
or
the
thunder
of
his
power
?
Iob
26.
ult.
Shall
the
whelp
challenge
the
Lion
,
the
clay
its
Potter
,
or
the
creature
its
Creator
?
Let
the
potsherds
strive
with
the
potsherds
of
the
earth
,
but
wo
to
him
that
striveth
with
his
Maker
,
Isa.
45.9
.
To
such
as
these
the
day
of
the
Lord
will
be
darkness
,
and
not
light
,
i.
e.
ful
of
perplexity
and
misery
,
leaving
them
void
of
comfort
or
counsel
.
VERSE
19.
As
if
a
man
did
flye
from
a
Lion
,
and
a
Bear
met
him
,
or
went
into
the
house
,
and
leaned
his
hand
upon
the
wall
,
and
a
Serpent
hit
him
.
THis
people
still
dreamed
of
impunity
,
and
because
the
Lord
bare
long
with
them
,
therefore
they
concluded
he
would
never
come
;
or
if
he
did
,
they
would
shift
for
themselves
,
and
if
troubles
were
in
one
place
they
would
flye
to
another
;
but
the
Prophet
tells
them
,
that
these
shifts
would
not
avail
them
in
the
day
of
Gods
wrath
,
for
all
places
should
be
full
of
snares
and
dangers
,
so
that
there
should
be
no
safety
at
home
or
abroad
;
for
God
would
multiply
evils
upon
them
.
So
that
if
they
escaped
one
,
yet
another
should
apprehend
them
;
as
if
a
man
being
in
the
Field
or
Wood
should
flye
from
a
Lion
,
and
a
furious
Bear
should
meet
him
,
or
flying
from
a
Bear
,
a
Serpent
should
bite
him
.
It
is
a
kinde
of
Gradation
,
where
the
speech
riseth
,
and
the
Prophet
shews
that
if
they
escaped
one
evil
,
yet
they
should
fall
into
a
worse
.
To
have
a
Lion
pursue
a
man
is
very
dangerous
,
but
to
fall
into
the
mouth
of
an
hungry
Bear
that
is
worse
,
but
to
escape
both
,
and
flying
into
an
house
for
shelter
and
succour
,
and
laying
his
hand
upon
the
wall
to
ease
and
uphold
himself
,
to
have
a
Serpent
sting
him
there
where
he
looked
for
most
security
,
this
is
worst
of
all
.
The
Lion
is
a
more
noble
,
generous
creature
,
Corpora
mag●animo
satis
est
prostrasse
leoni
.
At
lupus
&
turpes
instant
mo●ientibus
ursi
,
Ovid.
Trist.
l.
3
Eleg.
5.
Ursus
leone
truculent●or
,
etsi
non
fortior
;
leo
enim
pa●cit
prostratis
,
u●sus
etiam
in
cadavera
saevit
.
Rivet
.
it
spares
a
yeelding
prey
,
and
seizeth
not
on
dead
carkasses
;
but
the
Bear
spares
none
,
no
not
the
dead
.
The
two
and
forty
children
which
mocked
Elisha
were
torn
in
peeces
,
not
by
Lions
,
but
by
two
Shee-bears
,
2
King
.
2.24
.
which
are
more
savage
and
cruel
.
Hence
comes
the
Proverb
,
Leonem
fugiens
incidit
in
Ursum
,
he
fled
from
a
Lion
,
and
fell
into
the
mouth
of
a
Bear
,
that
is
,
he
fled
from
one
danger
,
and
fell
into
a
worse
.
There
is
no
creature
more
fierce
and
fell
than
a
Bear
,
especially
when
she
is
robbed
of
her
Whelps
,
and
therefore
when
the
Lord
threatens
to
come
against
Ephraim
in
a
dreadful
manner
,
he
tells
them
he
will
come
against
them
as
a
strong
Lion
,
as
a
subtil
Leopard
,
yea
as
a
raging
Bear
that
is
robbed
of
her
whelps
,
Hos.
13.7
,
8.
The
like
expressions
are
frequent
in
Scripture
,
2
Sam.
17.8
.
Prov.
17.12
.
Lam.
3.10
.
By
a
Lion
here
some
understand
Tiglathpileser
King
of
Assyria
,
who
formerly
oppressed
Israel
,
and
by
a
Bear
,
Salmaneser
a
latter
King
of
Assyria
,
which
dealt
more
sharply
and
severely
with
Israel
,
and
who
at
last
proved
a
stinging
Serpent
to
them
,
when
he
besieged
and
ransacked
Samaria
,
and
took
all
Israel
captive
.
To
this
some
conceive
the
Prophet
Hosea
alludes
,
Hos.
13.7
,
8.
The
Lord
had
been
as
a
tender
Nurse
unto
this
people
,
he
brought
them
out
of
Egypt
into
Canaan
,
chose
them
for
his
own
peculiar
above
all
the
people
of
the
world
,
and
gave
them
the
dews
of
heaven
,
and
the
fatness
of
the
earth
,
as
you
may
see
,
Deut.
32.10
.
to
15.
but
they
abusing
those
mercies
to
the
dishonour
of
that
God
that
gave
them
,
he
now
resolves
to
meet
them
no
more
like
a
Father
to
imbrace
them
,
but
like
a
Lion
to
tear
them
,
like
a
Bear
to
devour
them
,
and
like
a
Serpent
to
sting
them
to
death
.
OBSERVATIONS
.
1
There
is
no
escaping
when
God
pursues
.
Neither
fields
nor
houses
can
shelter
us
if
he
be
against
us
.
Let
men
flye
up
to
heaven
,
or
dig
into
hell
,
or
hide
themselves
in
the
bottome
of
the
sea
,
yet
there
Gods
eye
doth
see
them
,
and
his
hand
will
finde
them
out
;
as
I
have
shewed
at
large
on
Amos
9.2
,
3
,
4.
Let
Ionah
flye
to
sea
,
and
God
will
meet
him
there
with
a
tempest
,
Ionah
1.3
,
4.
If
men
escape
the
paw
of
the
Lion
,
yet
the
Bear
and
the
Serpent
shall
meet
them
.
God
wants
not
rods
to
chastise
a
disobedient
people
.
He
hath
variety
in
store
,
and
if
one
will
not
do
,
another
shall
.
He
will
send
evil
upon
evil
,
loss
upon
loss
,
and
enemy
upon
enemy
,
until
he
hath
quite
destroyed
us
.
Neither
swiftness
,
strength
,
nor
courage
can
save
us
in
a
day
of
wrath
,
Amos
2.
14
,
15
,
16.
Let
men
flye
from
an
iron
bow
,
yet
a
bow
of
steel
shall
smite
them
thorow
,
Iob
20.24
.
and
if
they
get
out
of
a
pit
,
they
shall
fall
into
a
snare
that
shall
hold
them
fast
,
Isa.
24.17
,
18.
Ier.
48.44
.
and
if
they
flye
seven
wayes
,
yea
seven
hundred
wayes
before
their
enemies
,
yet
they
shall
not
escape
,
for
God
will
send
a
sword
as
many
wayes
after
them
,
and
if
they
escape
one
danger
,
yet
another
shall
arrest
them
,
Deut.
28.25
.
Wicked
men
think
to
escape
by
shifting
,
e.
g.
when
they
be
in
trouble
of
conscience
then
they
desire
to
dye
,
thinking
thereby
to
free
themselves
from
misery
,
by
running
into
eternal
misery
.
So
when
Gods
Ministers
by
the
preaching
of
the
word
do
startle
people
,
they
think
that
God
would
deal
more
gently
with
them
,
and
therefore
they
appeal
to
him
;
now
what
is
this
but
to
flye
out
of
the
smoak
into
the
fire
,
and
to
avoid
a
lesser
,
to
run
into
a
greater
mischief
?
VERSE
20.
Shall
not
the
day
of
the
Lord
be
darkness
,
and
not
light
?
even
very
dark
,
and
no
brightness
in
it
?
THe
Prophet
having
shewed
this
people
the
terrour
,
and
unavoidableness
of
that
great
day
of
the
Lord
which
was
coming
upon
them
for
their
sin
,
concludes
all
with
this
sharp
and
sacred
Epiphonema
,
Is
not
the
day
of
the
Lord
darkness
,
and
not
light
?
The
Interrogation
is
a
strong
Affirmation
,
q.
d.
To
what
and
do
you
desire
this
dreadful
day
of
the
Lord
?
Do
you
not
know
that
it
will
be
a
dark
and
dismal
day
,
when
you
shall
lose
your
●●ves
and
liberties
,
your
goods
and
your
relations
▪
when
your
joy
shall
be
turned
into
sorrow
,
your
prosperity
into
adversity
,
and
your
light
into
the
shadow
of
death
.
It
is
not
therefore
for
such
obstinate
sinners
as
you
,
to
think
that
the
day
of
the
Lord
should
●ver
yeeld
you
any
light
or
comfort
,
for
the
Lord
will
come
as
an
armed
enemy
against
you
,
who
have
been
so
long
open
enemies
to
him
.
2
To
assure
them
of
the
truth
of
what
he
spake
,
he
doubles
it
,
saying
,
It
shall
be
a
day
of
darkness
,
even
very
dark
,
q.
d.
Take
it
for
a
most
certain
truth
that
you
shal
have
all
sorts
and
degrees
of
darkness
amongst
you
,
you
shall
have
outward
and
inward
,
corporal
and
spiritual
darkness
and
misery
.
See
more
vers.
18.
Thou
shalt
dye
,
and
not
live
,
i.
e.
thou
shalt
surely
dye
.
So
Ezek.
18.21
.
He
shall
live
,
and
not
dye
,
i.
e.
he
shall
surely
live
.
So
Ioh.
1.20
.
he
confessed
and
denied
not
,
i.
e.
he
plainly
and
openly
confessed
that
he
was
not
the
Christ
;
so
it
shall
be
a
day
of
darkness
,
and
no
light
,
or
brightness
in
it
,
that
is
,
it
shall
be
a
very
calamitous
day
,
which
will
bring
with
it
many
evils
,
but
no
good
;
much
sorrow
,
but
no
joy
;
much
darkness
,
but
no
light
of
comfort
,
ease
,
direction
,
or
good
counsel
.
OBSERVATIONS
.
1
A
dark
and
doleful
day
will
certainly
and
suddenly
seize
upon
secure
and
obd●rate
sinners
.
Therefore
the
Prophet
doubles
and
trebles
it
,
saying
,
The
day
of
the
Lord
will
be
darkness
,
and
not
light
;
then
he
asks
the
question
,
and
doubles
the
Interrogation
,
and
all
to
assure
them
of
the
truth
of
what
he
spake
,
and
to
hasten
their
Repentance
.
The
darkness
of
sin
brought
upon
them
darkness
of
sorrow
,
and
provoked
the
Lord
to
take
away
his
corn
and
wine
,
and
oyl
,
and
to
strip
them
naked
,
as
in
the
day
when
they
were
born
.
Since
they
would
not
serve
him
with
gladness
of
heart
in
the
abundance
of
all
things
;
now
they
should
serve
the
Assyrian
in
woe
and
misery
,
and
in
the
want
of
all
things
,
Deut.
28.47
,
48.
A
good
man
if
he
fall
into
trouble
,
yet
he
riseth
again
,
but
the
wicked
shall
fall
,
and
never
rise
more
,
Prov.
24.16
.
If
a
good
man
sit
in
darkness
,
yet
the
Lord
will
be
a
light
unto
him
,
Psal.
97.11
.
Micah
7.8
.
and
turn
all
to
his
good
in
the
conclusion
.
As
the
wicked
man
in
the
fulness
of
his
sufficiency
is
in
straits
,
Job
20.22
.
So
the
good
man
in
the
fulness
of
straits
hath
an
All-sufficiency
of
comfort
,
so
that
he
cannot
but
say
,
the
Lord
hath
done
all
things
well
,
and
it
is
good
for
him
that
ever
the
Lord
afflicted
him
;
yea
that
great
and
terrible
day
of
the
Lord
,
when
Christ
shall
come
in
his
glory
to
judge
the
world
,
shall
be
a
day
of
joy
and
refreshing
to
all
the
Saints
,
Ps.
98.4
.
to
9.
Luke
21.28
.
But
to
the
wicked
,
who
have
Christ
the
Judge
for
their
enemy
,
how
dark
and
dreadful
will
all
his
dayes
of
Judgement
be
?
When
he
shall
lay
his
Vindictive
hand
upon
them
here
,
how
full
of
despondency
and
despair
will
they
be
,
when
they
shall
be
totally
forsaken
of
all
their
hopes
and
comforts
?
So
that
if
they
look
upward
God
is
against
them
;
if
downward
,
Hell
and
the
Grave
wait
for
them
;
if
inward
,
a
guilty
Conscience
accuseth
them
;
if
outward
,
all
the
Creatures
are
ready
as
so
many
Serjeants
to
arrest
them
,
on
the
behalf
of
their
Lord
and
Master
.
Thus
wee
see
how
the
Day
of
the
Lord
will
be
darkness
,
and
no
light
nor
brightness
in
it
to
the
wicked
.
VERSE
21
,
22
,
23.
I
hate
and
despise
your
feast-dayes
,
and
I
will
not
smell
in
your
solemn
assemblies
.
Though
yee
offer
me
Burnt-offerings
,
and
your
Meat-offerings
,
I
will
not
accept
them
,
neither
will
I
regard
the
Peace-offerings
of
your
fat
beasts
.
Take
thou
away
from
me
the
noyse
of
thy
Songs
,
for
I
will
not
hear
the
melody
of
thy
Viols
.
WEE
are
now
come
to
the
Fourth
and
last
part
of
this
Chapter
,
which
contains
,
1
A
Reproof
.
2.
A
Commination
of
these
hypocritical
Israelites
,
who
confided
in
their
Services
,
and
Sacrifices
,
in
their
Festivals
and
Songs
,
conceiting
that
the
bare
performance
of
those
external
Rites
(
though
separated
from
internal
obedience
)
were
highly
pleasing
unto
God
;
and
that
he
would
never
destroy
a
People
that
served
him
as
they
did
.
This
their
folly
the
Prophet
confutes
in
the
following
Verses
,
where
he
tells
them
,
that
all
their
services
were
odious
unto
God
,
and
so
farre
from
appeasing
him
,
that
they
incensed
him
the
more
against
them
;
and
that
because
they
were
unsound
-
For
Man
.
-
For
Matter
.
-
For
Manner
.
1
The
Sacrificers
were
grand
Apostates
and
Idolaters
.
They
rested
in
the
work
done
,
and
in
their
Ceremonious
observances
,
and
bodily
worship
,
devoyd
of
all
faith
or
true
obedience
,
and
so
became
abominable
to
God
.
2
They
failed
in
the
Matter
of
their
Worship
,
it
was
not
of
Divine
institution
,
but
of
their
owne
invention
,
and
therefore
it
is
so
oft
Emphatically
called
,
yours
.
I
hate
your
feasts
.
They
went
directly
contrary
to
Gods
command
,
for
he
commanded
them
to
worship
at
Ierusalem
,
in
his
Temple
there
,
but
they
left
the
Temple
,
and
went
a
whoring
after
Calves
and
Idols
at
Bethel
,
Gilgal
,
Dan
,
and
Beersheba
.
Thus
they
changed
the
place
of
Gods
Worship
,
1
King
.
12.29
.
then
they
changed
the
time
,
vers.
31.
and
the
Priests
,
vers.
31
,
32.
no
wonder
then
if
God
reject
their
services
.
3
They
failed
in
the
Manner
,
they
should
have
performed
all
these
duties
singly
and
sincerely
,
in
obedience
to
Gods
command
,
but
they
meerly
sought
themselves
in
all
they
did
,
hypocritically
resting
in
their
external
observations
of
Feasts
and
Sacrifices
,
of
Songs
and
Musick
in
their
Temples
,
thinking
by
this
means
to
expiate
their
sins
.
In
this
Verse
therefore
we
have
a
Prolepsis
,
or
preventing
and
anticipating
of
an
Objection
,
whereas
they
boasted
that
they
were
the
people
of
God
,
and
did
service
to
him
.
To
this
the
Prophet
brings
in
the
Lord
,
saying
,
I
hate
and
abhor
your
Services
,
since
they
come
from
such
wicked
persons
,
who
are
my
profest
enemies
,
and
what
you
doe
,
hath
no
foundation
in
my
Word
,
but
is
a
meer
will-worship
of
your
owne
inventing
.
In
this
and
the
two
next
Verses
we
have
,
-
1
The
particulars
of
their
worship
,
they
had
-
1
Feastivals
,
as
-
Sabbaths
.
-
New-Moons
.
-
Solemn
Assemblies
.
-
2
Sacrifices
,
as
-
Burnt-offerings
.
-
Meat-offerings
.
-
Peace-offerings
.
-
3
Singing
,
-
1
Vocal
.
-
2
Instrumental
.
-
2
Here
is
Gods
abhorrency
of
all
these
Services
,
exprest
in
variety
of
words
,
as
-
1
I
hate
them
.
-
2
I
abhor
them
.
-
3
I
will
not
smel
them
.
-
4
I
will
not
accept
them
.
-
5
I
will
not
regard
them
.
-
6
Away
with
them
.
-
3
Here
is
the
reason
of
this
abhorrency
,
and
that
is
because
they
are
,
-
1
Your
Feasts
.
-
2
Your
Sacrifices
.
-
3
Your
Songs
.
They
are
none
of
mine
,
either
for
matter
or
manner
,
but
they
are
of
your
owne
inventing
and
appointing
,
and
therefore
I
abhor
them
.
I
hate
,
I
despise
your
Feast-dayes
;
or
,
I
hate
and
reject
your
Feastivals
with
much
disdain
,
as
vile
and
contemptible
things
,
you
think
you
highly
please
me
with
them
,
and
think
to
pacifie
me
by
them
,
but
your
thoughts
and
mine
differ
much
,
for
I
tell
you
plainly
,
I
hate
and
abhor
both
your
persons
and
performances
;
till
you
mend
your
manners
,
and
execute
Justice
and
Righteousness
in
the
earth
,
all
you
doe
is
odious
to
me
,
I
hate
,
I
despise
,
the
doubling
of
the
word
is
emphatical
,
and
shewes
the
greatness
of
Gods
indignation
against
them
for
their
hypocrisie
,
for
of
all
sins
God
most
abhors
that
,
as
being
most
directly
opposite
to
his
Nature
,
who
is
a
God
of
Truth
and
Righteousness
.
I
hate
your
feasts
,
or
feastival
Sacrifices
,
the
word
which
we
render
●easts
,
signifies
both
a
Feast
,
and
the
Sacrifices
which
were
offered
on
those
Feast-dayes
.
Chaggechen
,
festivitates
vestras
,
à
chagag
,
salta●e
,
festum
celebrare
,
hinc
●hag
,
dies
festus
,
&
laetus
in
quo
homines
ed
in
t
,
bibu●t
&
saltant
,
&
synecdochicè
hostia
quae
die
fes●o
offerebatur
.
Hence
some
render
it
,
I
hate
your
sacrifices
,
so
the
word
is
used
,
Exod.
23.18
.
Ps.
118.27
.
Isa.
29.1
.
The
fat
of
my
feast
,
i.
e.
of
the
Lambe
which
was
sacrifized
at
my
Feast
,
shall
not
be
kept
untill
the
morning
;
so
that
it
imports
,
that
God
hated
both
the
feastivals
,
and
the
sacrifices
which
they
offered
at
those
feasts
.
But
our
reading
is
good
,
I
hate
your
Feasts
,
for
the
despising
of
their
Sacrifices
follows
in
the
next
verse
.
The
Iewes
had
many
Feasts
,
they
had
Sabbaths
,
New
Moons
,
the
Feast
of
Tabernacles
,
Pentecost
,
Trumpets
,
and
the
Jubilee
.
But
the
Lord
tells
them
,
That
he
will
not
smell
in
their
solemn
assemblies
.
It
is
a
Meiosis
,
q.
d.
I
greatly
loathe
them
;
meet
as
oft
.
as
you
will
,
but
I
will
not
meet
you
there
,
nor
once
smell
in
your
assemblies
.
To
smell
a
sweet
savour
,
signifies
Gods
favourable
acceptation
and
approbation
;
thus
when
Noah
offered
a
Burnt-offering
to
the
Lord
,
it
is
said
,
the
Lord
smelt
a
sweet
savour
which
pleased
him
well
,
Gen.
8.21
.
so
Levit.
26.31
.
I
will
not
smell
in
your
dayes
of
restraint
or
prohibition
,
so
the
words
are
in
the
fountain
;
that
is
,
I
delight
not
in
your
Feastival
dayes
,
wherein
people
are
restrained
and
prohibited
their
ordinary
labours
,
Levit.
23.7
,
8
,
36.
Ioel
1.14
.
when
they
offered
sacrifice
in
a
right
manner
,
then
God
esteemed
them
as
a
sweet
smelling
sacrifice
,
Exod.
29.18
.
Levit.
1.9
,
13
,
17.
Ezek.
20.40
.
they
were
very
grateful
and
acceptable
to
him
,
being
types
of
Christ
,
in
whom
he
is
well
pleased
.
The
burning
of
the
Sacrifice
in
it self
yeelded
no
such
sweet
smell
,
but
the
faith
and
obedience
of
the
person
being
in
Christ
,
this
made
it
so
delightful
to
God
.
The
people
when
they
brought
their
Offerings
,
they
brought
Frankincense
with
them
,
V.
Moses
unvailed
.
ff.
29.
p.
108.
to
burn
for
a
sweet
savour
to
the
Lord
,
Exod.
30.34
.
Levit.
2.1
,
2.
&
16.12
.
Numb.
16.14
.
Deut.
33.10
Psal.
66.15
.
Ezek.
16
18.
the
better
to
represent
the
sweet
odours
of
our
Saviours
Sacrifice
,
Obj.
But
did
not
the
Lord
institute
and
appoint
Sacrifices
,
how
then
is
he
said
to
hate
them
?
A.
It
is
true
,
the
Lord
for
good
ends
did
command
them
,
as
1.
To
keep
up
the
publick
assemblies
of
the
faithful
in
their
meetings
to
serve
the
Lord
,
which
else
would
quickly
have
decayed
.
2.
To
mind
them
of
Christ
and
his
Sacrifice
,
of
which
these
were
shadows
.
3.
Hereby
they
made
an
open
confession
of
their
faith
to
the
world
,
testifying
what
God
they
served
,
The
Lord
therefore
doth
not
simply
condemn
Sacrifices
,
and
religious
services
,
but
the
formal
and
hypocritical
performance
of
them
when
men
fail
both
in
man
,
matter
,
and
manner
,
as
these
did
.
So
that
when
the
Scripture
seems
to
condemn
Sacrifices
,
Loquitur
non
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
sed
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
&
secundum
quid
.
See
Dr.
Gouge
on
Heb.
10.5
.
ss.
16
p.
434.
&
M.
Patrick
on
Micah
6.8
.
See
my
Schools-Guard
,
Rule
32
and
sayes
,
I
require
not
Sacrifices
;
this
must
not
be
taken
Absolutely
,
but
comparatively
,
q.
d.
It
is
not
so
much
the
outward
sacrifice
,
as
the
sacrifice
of
an
humble
and
contrite
heart
which
God
requires
,
Psal.
51.16
,
17.
so
Matth.
9.13
.
I
will
have
mercy
and
not
sacrifice
,
i.
e.
mercy
rather
than
sacrifice
.
God
requires
both
inward
and
outward
obedience
,
but
that
which
he
chiefly
delights
in
,
is
the
inward
.
OBSERVATIONS
.
1
External
Sacrifices
,
and
Services
separated
from
internal
obedience
,
are
odious
to
God
.
Many
think
they
highly
please
him
by
such
hypocritical
,
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
▪
&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
.
Popish
Religion
is
a
false
religion
,
because
it
is
such
a
Ceremonious
,
out-side
religion
;
all
for
Bowing
,
Ringing
,
Singing
,
Saying
,
Knocking
,
and
the
traditions
of
men
:
and
in
these
outside
performances
they
exceed
the
godly
;
as
an
Harlot
in
painting
and
outward
attire
may
excel
an
honest
Woman
;
but
the
Kings
Daughter
hath
an
internal
excellency
,
she
is
all
glorious
within
,
being
adorned
with
all
the
graces
of
the
Spirit
,
Psal.
45.13
.
VERSE
22.
Though
yee
offer
me
Burnt-offerings
,
and
your
Meat-offerings
,
I
will
not
accept
them
,
neither
will
I
regard
the
Peace-offerings
of
your
fat
beasts
.
THis
people
confided
much
in
their
hypocritical
Services
,
and
multiplicity
of
Burnt-offerings
,
Meat-offerings
,
Peace-offerings
,
&c.
they
thought
by
the
bare
performance
of
these
duties
to
pacifie
Gods
wrath
against
them
for
their
sins
.
The
Prophet
therefore
goes
on
still
to
convince
them
of
this
their
folly
,
and
tells
them
plainly
,
that
God
neither
regarded
them
,
nor
their
Sacrifices
.
In
the
time
of
the
Law
we
read
of
divers
Oblations
and
Sacrifices
,
-
1
Burnt-offerings
.
-
2
Meat-offerings
.
-
3
Peace-offerings
.
1
The
Burnt-offering
,
was
one
of
the
most
excellent
,
and
the
choysest
of
all
the
Sacrifices
for
sin
,
and
the
most
acceptable
to
God
;
Ab
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
totus
,
&
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
cremandus
.
Gaul●h
,
ascentio
,
elevatio
,
Holocaustum
.
See
Caryl
on
Job
1.5
.
it
is
called
an
Holocaust
,
or
whole
Burnt-offering
,
because
it
was
wholly
consumed
by
fire
,
there
was
no
part
reserved
for
the
Priest
,
or
for
the
People
,
but
all
was
burnt
and
offered
up
to
God
.
It
hath
its
name
from
ascending
,
because
by
burning
all
in
the
fire
,
it
went
up
in
smoke
and
vapour
.
It
was
a
daily
sacrifice
made
by
fire
,
Numb
.
●8
.
3
.
Levit.
1.9
.
Iob
1.5
.
&
42.8
.
and
was
used
both
at
ordinary
and
extraordinary
Feastivals
.
It
consisted
either
of
Fowls
as
Turtles
and
Pigeons
,
G●ild
,
Moses
unvailed
.
ss.
32.
p.
116.
for
the
poorer
sort
,
Levit.
1.14
.
or
else
of
Lambs
,
Rams
,
Goats
,
and
Bullocks
,
&c.
for
the
richer
sort
.
The
end
of
it
was
to
make
an
atonement
for
Sinners
,
Levit.
1.4
.
Obj.
But
the
burning
of
a
Beast
is
a
poor
unsavoury
thing
,
and
unfit
to
represent
so
great
a
mercy
.
Ans.
We
must
not
look
upon
Gods
Ordinances
with
carnal
,
but
spiritual
eyes
,
else
to
an
eye
of
sense
,
Circumcision
(
which
was
an
honourable
seal
of
the
Covenant
)
would
seeme
contemptible
and
dishonourable
,
yea
a
bloody
and
a
cruel
thing
,
as
it
did
to
carnal
Zipporah
,
Exod.
4.25
.
So
in
our
Sacraments
,
how
contemptible
to
a
carnal
eye
,
is
the
sprinkling
of
a
little
water
,
a
bit
of
Bread
,
or
a
sup
of
Wine
,
but
consider
them
as
Gods
Ordinances
,
which
he
hath
ordained
,
to
seal
and
assure
us
of
our
reconciliation
with
him
in
the
Bloud
of
Christ
,
and
so
they
are
weighty
matters
.
A
little
Wax
and
Paper
are
small
matters
to
look
upon
,
yet
they
may
be
a
means
to
convey
matters
of
great
worth
unto
us
.
Ainsworth
on
Levit.
2.1
.
sets
down
nine
sorts
of
Meat-offerings
.
Minchah
,
prop●ie
significat
munus
farinaceum
,
&
erat
accessio
victimae
.
Calvin
.
See
Moses
unvailed
.
ss.
36.
p.
129
,
&c.
See
Mr.
Iacksons
Annot
on
Levit.
7.15
.
and
Moses
unvailed
.
ch.
37
p.
132.
2
Meat-offerings
,
Minchah
,
in
a
large
sense
is
taken
for
any
gift
,
but
here
it
is
taken
strictly
for
an
Oblation
made
of
fine
flower
,
Levit.
2.1
,
2.
Numb.
6.17
.
&
15.4
.
&
27.39
.
2
Chron.
7.7
.
Ezek.
43.27
.
it
was
alwayes
joyned
to
the
Burnt-offering
or
daily
Sacrifice
;
only
the
voluntary
Meat-offering
was
not
.
The
end
of
it
was
to
acknowledge
,
that
they
had
all
their
food
and
provision
from
the
bounty
and
blessing
of
God
.
3
Peace-offerings
;
These
were
Euchariftical
for
Mercies
received
,
and
resembled
our
sacrifices
of
Praise
and
Thanksgiving
,
Heb.
13.5
.
It
is
called
Shelem
,
because
this
sacrifice
was
offered
for
the
peace
,
safety
,
and
prosperity
that
they
had
already
received
,
or
should
hereafter
receive
,
either
generally
or
particularly
;
and
this
they
did
either
voluntarily
of
their
owne
accord
,
or
as
bound
by
vow
,
Levit.
7.15
.
1
Chron.
16.1
,
2.
&
2
Chron.
7.7
.
but
the
other
Sacrifices
were
necessary
and
commanded
2
Here
is
Gods
detestation
of
all
their
Sacrifices
;
I
will
not
accept
them
,
neither
will
I
regard
them
,
i.
e.
I
abhor
them
;
yea
though
yee
bring
the
fattest
of
your
Beasts
,
I
will
not
vouchsafe
them
a
look
.
They
were
wont
to
feed
their
Oxen
very
fat
,
that
so
their
Sacrifices
might
bee
the
more
acceptable
.
But
the
Lord
tells
them
,
that
since
the
persons
that
offered
them
were
so
lewd
,
and
lean
in
obedience
,
that
he
took
no
pleasure
in
such
sacrifices
;
and
therefore
he
bids
them
desist
till
they
had
mended
their
manners
,
and
reformed
the
abuses
that
reigned
amongst
them
.
But
here
Bellarmine
(
that
great
Achilles
of
the
Antichristian
Cause
)
comes
in
with
his
Sophistry
,
Bellarm.
de
effectu
Sacram.
lib.
2.
cap.
14.
and
would
prove
from
hence
the
ine●ficacy
of
the
Sacrifices
of
the
Old
Testament
.
But
the
Answer
is
easie
.
1.
Legal
Sacrifices
are
to
bee
considered
,
either
abstractly
,
absolutely
and
simply
in
themselves
,
and
so
the
bloud
of
Bullocks
and
Rams
could
not
expiate
sin
,
But
secondly
,
consider
them
Relatively
,
and
Typically
,
as
relating
to
Christ
,
who
was
the
Lambe
slaine
from
the
beginning
of
the
world
Vertually
,
though
not
Actually
,
Revel.
13.8
.
and
so
they
were
of
great
weight
and
worth
,
assuring
beleevers
that
by
the
Bloud
of
Christ
all
their
sins
were
blotted
out
and
pardoned
.
2
We
must
distinguish
of
Sacrifices
.
1
Some
are
commanded
by
God
,
and
offered
to
him
by
beleevers
,
in
a
right
manner
,
and
these
are
highly
pleasing
unto
God
,
and
beneficial
to
beleevers
;
as
we
see
in
Abel
,
Heb.
11.4
.
and
Levit.
5.
God
never
saith
to
the
seed
of
Iacob
,
Seek
my
face
in
vain
.
The
sincere
services
,
and
sacrifices
of
such
,
are
a
sweet
smelling
savour
unto
God
.
2
There
are
Sacrifices
which
are
meer
Will-worship
,
offered
up
by
wicked
men
,
in
a
false
manner
,
without
faith
;
and
of
these
Amos
here
speaks
,
and
sayes
,
that
their
Sacrifices
were
odious
unto
God
.
Now
,
2
Because
God
abhorres
the
sacrifices
of
wicked
men
,
therefore
he
abhorres
the
sacrifices
of
all
men
.
Now
,
who
knowes
not
,
that
A
particulari
ad
Universale
non
valet
argumentum
.
Because
some
men
are
Sophisters
,
therefore
all
men
are
Sophisters
,
and
because
some
men
oppose
the
truth
against
light
(
to
get
or
keep
a
Cardinals
Cap
)
ergo
all
men
doe
so
,
is
a
gross
Non
sequitur
.
OBSERVATIONS
.
1
Wicked
men
may
perform
all
the
external
duties
of
religion
as
well
as
good
men
.
Doth
the
good
man
offer
Burnt-offerings
?
so
doe
these
.
Doth
he
offer
Meat-offerings
,
and
Peace-offerings
?
so
doe
they
.
Yea
,
doe
they
offer
the
Fat
?
so
did
these
.
Cain
offered
Sacrifice
as
well
as
Abel
,
Gen.
4.5
.
Doth
the
good
man
Fast
,
Pray
,
give
Almes
?
&c.
so
did
Scribes
and
Pharisees
.
Yea
the
Hypocrite
may
excel
the
child
of
God
in
externals
,
Let
no
man
then
rest
in
externals
,
and
think
because
hee
barely
doth
such
duties
,
therefore
he
is
in
Gods
favour
,
all
these
and
more
may
be
done
by
a
Natural
man
.
But
let
us
sincerely
live
our
Prayers
,
and
live
up
to
our
Duties
and
Priviledges
,
so
shall
we
doe
more
than
any
Hypocrites
whatsoever
.
2
Obs.
The
Sacrifices
and
Services
of
wicked
men
though
never
so
fat
,
and
good
for
matter
,
yet
as
coming
from
them
are
odious
unto
God
.
If
the
person
please
not
,
nothing
pleaseth
;
God
had
no
respect
to
Cain
,
and
therefore
he
rejected
his
Offering
,
Gen.
4.5
.
The
Sacrifice
of
the
wicked
is
an
abomination
to
the
Lord
,
Prov.
15.8
.
&
21.27
.
the
tree
must
be
good
before
the
fruit
can
be
good
.
We
should
therefore
labour
for
faith
and
repentance
that
our
persons
may
please
,
and
then
all
will
bee
pleasing
.
The
Lord
had
first
respect
to
Abel
,
and
then
to
his
Offering
,
Gen.
4.4
.
Though
for
matter
the
Sacrifices
may
be
the
same
,
yet
when
they
come
from
a
beleeving
heart
,
they
are
farre
more
excellent
and
acceptable
,
Heb.
11.4
.
By
faith
Abel
offered
a
more
acceptable
Sacrifice
than
Cain
.
3
Obs.
The
Services
and
Sacrifices
which
we
offer
unto
God
must
be
of
the
best
.
We
must
bring
the
finest
floure
,
Levit.
2.1
.
and
the
fattest
of
our
flock
,
Exod.
29.13
.
Levit.
3.3
.
if
the
blind
and
the
●ame
were
abhorred
of
Davids
soul
,
how
much
more
of
Gods
?
he
curseth
such
as
bring
such
maimed
sacrifices
to
him
.
We
may
not
offer
unto
God
of
that
which
cost
us
nought
.
But
as
he
is
the
best
of
beings
,
so
we
must
give
him
the
best
of
our
dayes
,
our
youth
;
and
the
best
of
our
services
,
thankfully
acknowledging
that
all
our
fatness
,
riches
,
comforts
,
and
prosperity
comes
from
God
.
It
is
said
of
Prometheus
,
that
himself
did
eat
the
flesh
of
his
Sacrifice
,
but
the
skin
and
the
bones
he
gave
to
Iupiter
;
even
so
deal
too
many
with
the
Almighty
,
they
keep
the
flesh
and
the
fat
to
themselves
,
they
spend
their
youth
and
health
in
their
owne
pastimes
and
pleasures
,
offering
the
skin
and
the
bones
of
their
dotage
to
God
;
If
they
have
a
Son
amongst
all
their
children
that
is
weak
and
sickly
,
why
set
him
to
the
Ministery
.
So
in
their
Tythes
and
dues
they
keep
the
fat
to
themselves
,
and
give
the
starvelings
to
their
Ministers
.
The
worst
is
thought
too
good
for
God
,
the
worst
Corn
,
the
worst
Calfe
,
the
worst
Lamb
,
&c.
his
Ministers
shall
bee
sure
to
have
,
yea
it
may
bee
none
at
all
of
many
.
VESSE
23.
Take
thou
away
from
me
the
noyse
of
thy
Songs
,
for
I
will
not
hear
the
melody
of
thy
Viols
.
THe
Prophet
goes
on
in
reproving
them
for
their
hypocritical
services
,
wherewith
they
thought
to
please
and
pacifie
God
.
Take
away
from
me
the
noyse
(
or
multitude
)
of
your
Songs
;
they
contented
not
themselves
with
a
song
or
two
,
but
they
had
their
multitudes
of
songs
.
Hypocrites
that
delight
in
toys
and
human
inventions
,
and
a
Ceremonious
,
external
,
pompous
worship
,
know
no
bounds
,
they
spare
for
no
cost
or
pains
,
but
even
tire
out
themselves
in
will-worship
;
morning
,
noon
,
night
,
midnight
,
all
too
little
for
Idols
,
but
nothing
for
God
,
But
away
with
your
Songs
and
Musick
(
saith
God
)
they
are
a
burden
to
me
,
you
doe
but
tire
your-selves
and
me
too
,
to
no
purpose
.
Doe
not
think
to
please
me
with
the
Musical
harmony
of
your
formal
devotions
,
whilst
I
hear
and
abhor
the
discordous
noyse
of
your
sins
and
enormities
.
In
the
time
of
the
Ceremonial
Law
God
did
indulge
the
Iewes
the
use
of
many
Musical
Instruments
in
his
Worship
,
which
are
now
abolisht
(
as
I
have
proved
at
large
on
Amos
6.5
.
)
Vocal
and
Instrumental
Musick
was
at
that
time
a
part
of
Gods
instituted
Worship
,
as
appears
,
1
Chron.
25.
&
2
Chron.
23.18
.
now
the
ten
Tribes
did
imitate
Iudah
in
their
Songs
,
but
abused
them
to
the
Worship
of
their
Idols
,
and
polluted
them
with
their
Impiety
,
Idolatry
,
and
Hypocrisie
,
when
they
should
have
Worshipped
God
in
Sion
,
they
Worshipped
Baalim
,
with
the
Calves
at
Dan
and
Bethel
.
Hence
the
Lord
threatens
to
turn
their
musick
into
mourning
,
Amos
8.3
.
Hamo●
,
strepitus
,
rixa
,
tumultus
,
maltitudo
.
Tumultum
vocat
,
quod
sine
spiritu
clament
&
ululent
.
Mercer
.
Hic
strepitus
fu
it
Deo
molestus
,
ut
grunnitus
suis
,
aut
clamor
asinorum
.
Hieron
.
See
more
on
Amos
6.5
.
Nebel
est
Instrumentum
Musicum
eujus
species
nobis
est
incognita
,
Calvin
.
The
word
which
we
render
,
Noise
,
in
the
Original
signifies
a
clamour
,
a
trouble
,
a
tumult
,
a
multitude
;
which
being
all
united
make
a
compleat
Periphrasis
of
a
Popish
Quire
.
It
is
a
clamorous
,
troublesome
,
tumultuous
multitude
,
when
they
meet
together
they
make
a
horrid
,
hideous
noyse
,
which
takes
with
God
no
more
than
the
grunting
of
a
Swine
,
or
the
braying
of
an
Asse
,
as
St.
Ierome
long
since
hath
well
observed
.
The
Viol
is
here
put
Synecdochically
for
all
kind
of
Musical
Instruments
,
which
David
had
prepared
in
great
abundance
for
the
praising
of
God
;
which
these
abused
to
the
praise
of
Idols
.
The
word
Nebel
which
we
render
a
Viol
,
is
by
some
called
a
Psaltery
,
a
Harp
,
an
Organ
;
the
Instrument
is
now
out
of
use
,
and
it
is
not
certainly
known
what
it
was
.
OBSERVATIONS
.
1
All
the
singing
and
praises
of
wicked
men
is
an
abomination
to
the
Lord
.
Away
with
them
(
saith
God
)
they
are
a
burden
to
me
,
your
Vocal
and
Instrumental
Musick
,
your
Viols
,
Harps
,
and
Organs
,
your
Songs
and
Sonnets
are
in
mine
ears
but
as
the
howling
of
a
Dog
.
Praise
is
not
comely
in
the
mouthes
of
Sinners
.
As
for
the
wicked
,
saith
God
,
What
hast
thou
to
doe
to
take
my
name
into
thy
mouth
?
Christ
would
not
be
praised
nor
publisht
by
Devils
.
The
bellowing
of
those
Bulls
of
Basan
,
and
roaring
Stentors
in
the
Papacy
(
many
of
them
being
deep
in
the
Quire
,
and
deeper
in
the
Ale-house
)
with
all
their
Theatrical
Musick
is
an
abomination
to
the
Lord
,
his
soul
loathes
such
swill
,
and
that
one
Quere
▪
Who
hath
required
these
things
at
your
hands
?
is
enough
to
sweep
both
the
workmen
and
their
work
,
out
of
the
Church
of
God
.
These
are
a
meer
Noyse
,
a
Voyce
,
and
nothing
else
;
they
draw
nigh
to
God
with
their
lips
(
scarce
that
)
when
their
hearts
are
farre
from
him
;
It
is
the
musick
of
the
Heart
,
and
not
of
the
Tongue
that
God
delights
in
,
Away
then
with
that
Histrionical
and
confused
chaunting
,
which
even
the
Learned
and
wiser
sort
of
Papists
have
condemned
,
as
Aquinas
,
Alredus
an
Abbot
,
Cajetan
,
and
others
,
as
I
have
proved
at
large
on
Amos
6.5
.
At
present
hear
what
A
Lapide
the
Jesuit
sayes
against
those
,
A
Lapide
in
Amos
5.23
.
Qui
inconditis
&
confusis
vocibus
tumultuarie
boant
&
ululant
.
Videant
cantatores
ne
totam
Psallendi
devotionem
collocent
in
voce
c●nora
,
in
subtilitate
modulandi
,
in
agilitate
tonos
minuendi
,
&c.
Dum
instar
avium
minuriunt
,
ut
curiosorum
aures
titillent
,
&
ad
se
rapiant
,
ne
a●diant
a
Deo
,
Aufer
a
me
tumultum
canticorum
tuorum
.
VERSE
24.
But
,
let
judgement
run
down
as
waters
,
and
righteousness
as
a
mighty
stream
.
WEE
have
seen
before
what
God
did
not
require
of
this
People
,
and
that
was
Sacrifices
without
faith
and
obedience
.
2.
Wee
are
come
to
that
which
hee
did
require
of
them
,
viz.
an
active
lively
faith
,
shewing
it self
in
justice
and
righteousness
towards
our
neighbour
;
so
that
if
they
should
say
,
Since
God
rejects
our
Services
and
Ceremonies
,
what
would
he
have
us
doe
?
why
the
Prophet
answers
,
He
hath
shewed
thee
O
man
what
is
pleasing
to
him
,
and
what
he
desireth
of
thee
,
viz.
to
doe
justly
,
to
love
mercy
,
and
to
walk
humbly
with
thy
God
.
Interpreters
vary
about
the
sense
of
the
words
,
1.
The
Rabbins
and
those
that
follow
them
,
make
it
a
comm●●at●on
of
Gods
Judgements
against
Israel
for
their
sins
;
they
read
it
thus
,
And
judgement
shall
run
down
,
or
be
revealed
as
waters
,
q.
d.
Though
you
abound
with
Ceremonies
and
Sacrifices
,
and
think
to
shroud
your selves
under
their
shadow
,
yet
I
will
cause
my
Judgements
to
break
in
upon
you
like
waters
in
abundance
,
and
my
righteous
vengeance
as
a
mighty
stream
shall
bear
down
all
before
it
,
because
of
your
Idolatry
and
Hypocrisie
.
2
But
the
words
are
properly
an
exhortation
to
amendment
of
life
,
this
people
had
been
grosly
guilty
of
injustice
and
unrighteousness
;
and
therefore
God
calls
upon
them
now
to
break
off
their
unrighteousness
,
Iiggal
,
volvat
,
à
Rad.
Galal
,
volvere
,
convolvere
,
obruere
.
The
vulgar
Latine
mistaking
the
root
,
render
it
,
Revelabitur
;
and
render
Vau
by
&
,
when
it
is
oft
used
adversatively
,
(
as
it
is
here
)
by
sed
.
and
to
give
themselves
up
to
equity
and
righteousness
,
that
their
repentance
might
be
as
eminent
as
ever
their
sin
had
been
.
Let
Judgement
therefore
run
down
,
or
rou●
down
like
waters
,
i.
e.
be
alwayes
ready
to
doe
Justice
and
Judgement
,
let
it
abound
and
extend
it self
to
all
,
doe
not
suppress
it
as
formerly
you
have
done
,
Amos
4.1
.
&
5.7
,
12.
but
let
it
run
fully
and
freely
to
every
one
that
hath
need
;
content
not
your selves
with
a
drop
or
two
,
but
g●●
rivers
of
righteousness
,
which
may
abundantly
refresh
all
the
opprest
and
needy
of
the
Land
;
so
much
the
phrase
imports
,
as
you
may
see
,
Isa.
48.18
.
O
that
thou
hadst
harkened
to
my
Commandements
,
then
had
thy
peace
been
as
a
river
,
and
thy
righteousness
as
the
waves
of
the
Sea
,
q.
d.
Hadst
thou
obeyed
my
commands
,
then
had
thy
peace
been
as
a
river
,
that
abides
and
runs
continually
,
and
thy
righteousness
,
i.
e.
the
fruits
of
thy
righteousness
,
viz.
thy
prosperity
and
happiness
should
have
been
as
the
waves
of
the
sea
,
which
are
abundant
and
perpetual
.
This
sense
is
most
genuine
,
and
agrees
best
with
the
contexture
and
thread
of
the
discourse
;
the
former
sense
is
Rabbinical
and
wrackt
.
3
Others
distinguish
between
judgement
and
righteousness
,
thus
.
1
By
Iudgement
they
understand
a
faithful
and
impartial
execution
of
justice
.
2
Under
Righteousness
they
comprehend
all
the
duties
of
the
first
and
second
Table
,
relating
both
to
God
and
man
.
So
the
word
righteousness
is
sometimes
used
in
Scripture
,
as
Rom.
6.18
.
Ephes.
6.14
.
But
with
submission
to
better
judgements
,
I
conceive
that
Judgement
and
Righteousness
here
are
Synonima's
,
signifying
one
and
the
same
thing
;
and
that
the
latter
clause
is
exegetical
and
illustrates
the
former
,
as
it
doth
frequently
in
the
Scripture
,
Let
Iudgement
run
down
as
waters
,
what
is
that
?
why
let
righteousness
run
down
as
a
mighty
stream
,
i.
e.
let
nothing
hinder
you
from
a
constant
and
vigorous
execution
of
Justice
and
Equity
,
and
this
execution
of
Justice
is
oft
called
Righteousness
,
Psal.
72.2
.
Acts
17.31
.
OBSERVATIONS
.
1
God
delights
in
Iustice
and
Righteousness
more
than
in
Sacrifices
.
I
hate
your
Sacrifices
,
I
abhor
your
feasts
(
saith
God
)
but
let
judgement
run
down
as
waters
;
it
is
that
I
delight
in
.
As
obedience
is
better
than
Sacrifice
,
and
Mercy
than
Burnt
▪
offerings
,
Hos.
6.6
.
so
Justice
and
Equity
(
which
is
one
branch
of
our
obedience
)
is
better
than
Sacrifice
;
of
the
two
,
God
had
rather
have
Justice
without
a
Sacrifice
,
than
Sacrifice
without
Justice
;
and
therefore
(
saith
God
)
Away
with
your
songs
and
sacrifices
,
give
me
righteousness
and
obedience
.
It
is
not
thousands
of
Rams
,
nor
rivers
of
Oyl
,
but
doing
justly
,
which
God
requires
of
us
,
Micah
6.8
.
so
Isa.
1.17
.
Learn
to
doe
well
,
seek
●udgement
,
releeve
the
oppressed
,
judge
the
fatherless
,
plead
for
the
widow
;
without
this
all
our
religion
is
vain
.
Let
men
profess
Angelical
Sanctity
,
yet
if
they
doe
not
what
is
just
and
righteous
,
all
is
but
hypocrisie
,
Iames
1.
ult.
2
Obs.
Rulers
must
abound
in
judgement
and
righteousnes
Actio
una
non
denominat
hominem
.
They
must
not
only
doe
an
act
or
two
of
righteousness
,
for
one
act
doth
not
denominate
;
but
they
must
be
rivers
always
running
with
righteousness
.
This
elegant
Metaphor
of
a
River
may
give
us
some
hints
how
Justice
should
be
executed
.
Viz.
-
1
Openly
.
-
2
Fully
.
-
3
Freely
.
-
4
Universally
.
-
5
Constantly
.
-
6
Zealously
.
1
Iudgement
must
be
executed
openly
,
that
all
may
see
the
equity
of
the
sentence
.
Rivers
run
openly
,
who
so
will
may
see
them
.
So
Courts
of
Justice
should
be
open
;
hence
the
Judges
of
old
sate
in
the
Gates
,
where
all
might
see
and
hear
what
they
did
.
2
Fully
,
Justice
must
run
with
a
plentiful
and
an
abundant
stream
.
They
must
not
confine
Justice
,
nor
imprison
it
,
but
as
occasion
requires
they
must
abundantly
dispense
and
disperse
it
abroad
.
They
must
not
content
themselves
with
a
few
drops
or
acts
of
Justice
,
but
it
must
run
down
with
a
mighty
stream
.
Goodness
is
of
a
diffusive
nature
;
now
Justice
is
a
singular
good
,
and
therefore
should
be
communicated
to
all
.
3
Freely
,
the
river
offers
it self
freely
to
all
,
who
ever
is
athirst
,
may
drink
of
it
freely
.
Men
should
not
be
bribed
and
hired
to
doe
Justice
,
but
it
should
flow
as
freely
and
spontaneously
from
a
Ruler
,
as
water
from
a
spring
.
The
light
of
the
Sun
,
and
the
liberty
of
the
Air
should
not
be
more
cheap
and
free
,
than
Justice
amongst
us
.
4
Universally
and
commonly
,
without
respect
of
persons
.
When
justice
is
duly
administred
,
it
must
run
down
as
waters
,
and
streams
,
which
run
by
the
poor
mans
doors
,
as
well
as
by
the
rich
;
and
by
the
poorest
Cottage
,
as
well
as
by
the
stateliest
Palace
.
5.
Constantly
,
Rivers
run
continually
,
the
stream
is
alwaies
rowling
down
:
so
should
Magistrates
be
constant
pro
re
nata
,
as
occasion
requires
in
the
execution
of
Justice
,
in
the
places
of
their
abode
.
6.
Zealously
and
vigorously
.
Rapido
montano
flumine
to
r●ns
,
Sternit
agros
,
ste●nil
sata
laeta
,
boumque
labores
.
Virg.
Aeneid
.
l
2.
See
more
in
my
Com.
on
Psal.
82.4
.
p.
112
,
&c
See
Mr.
Patrick
Jewish
Hypoc
.
chap.
14
p.
226.
A
mighty
stream
carries
down
all
before
it
:
So
a
good
Ruler
breaks
thorow
all
impediments
,
discouragements
,
and
temptations
that
might
hinder
the
free
course
of
Justice
.
No
friends
nor
foes
,
no
gifts
nor
bribes
can
hinder
him
from
a
faithful
discharge
of
the
duties
of
his
place
.
As
we
see
in
Moses
,
Iob
,
Samuel
,
Nehemiah
.
This
is
Gods
work
,
and
he
is
cursed
that
doth
it
negligently
.
When
men
are
good
,
it
is
a
joy
to
them
to
do
judgement
,
Prov.
21.15
.
and
this
is
the
way
to
safety
and
settlement
,
Isa.
32.16
,
17
,
18.
Dan.
4.27
.
VERSE
25.
Have
yee
offered
unto
mee
sacrifices
and
offerings
in
the
wilderness
forty
years
,
O
house
of
Israel
?
THe
Prophet
comes
now
to
conclude
the
Chapter
with
an
Amplification
of
the
Superstition
and
Idolatry
which
from
first
to
last
did
abide
in
Israel
.
Their
Fore-fathers
of
old
were
Idolaters
in
the
wilderness
,
there
they
worshipped
the
golden
Calf
,
and
Baal-Peor
,
Numb.
25.1
,
2
,
3.
No
sooner
were
they
come
to
Canaan
,
but
they
were
on
their
knees
to
Baal
and
Ashtaroth
,
Judg.
2.13
.
Yea
and
then
their
Posterity
(
saith
the
Prophet
)
have
justified
them
in
their
Idolatries
,
and
shewed
that
the
evil
is
hereditary
,
and
so
the
more
to
be
abhorred
;
in
that
you
have
added
Calves
to
Calves
,
and
Idols
to
Idols
,
lest
they
should
boast
of
their
Ancestors
,
the
Lord
upbraids
them
with
their
Fore-fathers
,
and
tells
them
that
they
were
Idolaters
before
them
,
and
were
punisht
for
their
Idolatry
,
and
so
should
they
;
as
they
had
been
like
them
in
sin
,
so
they
should
be
like
them
in
suffering
.
In
the
words
we
have
,
1.
Israels
sin
,
They
sacrificed
not
to
God
,
but
to
Idols
,
as
in
the
next
verse
.
2
Here
is
a
double
aggravation
of
their
sin
,
both
in
respect
of
Time
and
Place
.
1
Here
is
the
Time
how
long
they
grieved
the
Spirit
of
God
,
not
forty
daies
,
but
forty
years
,
even
the
whole
time
of
their
abode
in
the
wilderness
.
2
The
Place
,
it
was
in
the
Wilderness
,
where
they
lay
under
the
Rod
,
and
were
kept
under
severe
Discipline
,
and
where
the
Lord
lead
them
miraculously
,
and
fed
them
miraculously
,
with
Mannah
from
Heaven
,
giving
them
waters
from
the
Rock
,
and
with
a
mighty
hand
protecting
them
,
and
carrying
them
upon
Eagles
wings
,
above
the
reach
of
many
dangers
and
distresses
,
Amos
3.1
,
2.
This
is
locus
difficillimus
(
saith
Mercer
)
this
verse
,
and
especially
the
next
are
two
of
the
hardest
verses
in
the
whole
Prophecy
.
Many
doubts
do
here
arise
.
Quest.
1.
Why
doth
the
Prophet
charge
this
people
with
not
offering
sacrifice
in
the
wilderness
,
when
they
never
lived
in
the
wilderness
,
but
lived
many
ages
after
their
Fore-fathers
came
out
of
the
wilderness
?
as
appears
by
the
series
of
those
Iudges
and
Kings
which
governed
them
since
the
time
that
they
came
from
Egypt
.
Answ.
Though
the
same
numerical
men
were
not
in
the
wilderness
,
yet
the
house
of
Israel
was
there
,
and
what
their
Fore-fathers
did
,
is
imputed
to
the
posterity
who
made
up
one
body
with
them
,
and
were
bound
up
in
the
same
bundle
with
them
.
These
walking
in
the
Idolatrous
steps
of
their
Fore-fathers
,
justified
their
Idolatry
,
and
as
they
worshipped
the
golden
Calf
in
Egypt
,
so
these
worshipped
the
golden
Calves
at
Dan
and
Bethel
.
Thus
they
being
heirs
of
their
Fathers
guilt
,
and
imitators
of
them
in
their
Idolatry
,
the
Lord
chargeth
them
here
with
their
sin
also
,
saying
,
Have
yee
offered
to
mee
sacrifices
in
the
wilderness
?
Hee
doth
not
say
,
Have
your
Fore-fathers
offered
sacrifice
to
mee
?
but
he
chargeth
them
with
the
sin
;
and
this
is
usual
in
Scripture
,
when
the
children
walk
in
the
Ancestors
sins
,
to
charge
the
children
with
the
sins
also
,
as
Mat.
23.35
.
Our
Saviour
chargeth
the
Jews
with
the
blood
of
Abel
and
Zacharias
,
whom
they
slew
.
How
could
they
slay
those
that
were
slain
long
before
they
were
born
?
Answ.
By
imitating
their
cruelty
,
they
approved
of
the
like
cruelty
in
their
progenitors
,
and
so
became
partakers
with
them
in
their
sin
,
and
should
partake
with
them
in
their
plagues
;
not
onely
for
the
murdering
of
Iohn
the
Baptist
,
and
those
of
latter
times
;
but
even
for
the
blood
of
all
the
Saints
that
ever
was
shed
to
that
day
,
even
from
the
blood
of
righteous
Abel
,
the
first
that
ever
was
slain
,
to
the
blood
of
good
Zacharias
,
who
was
so
barbarously
slain
between
the
Temple
and
the
Altar
,
q.
d.
God
will
visit
the
sins
of
the
Fathers
upon
you
their
children
,
that
have
walked
in
their
wicked
steps
,
with
the
greatest
severity
,
because
ye
have
sinned
against
the
greatest
light
;
and
if
the
blood
of
one
innocent
Abel
lay
so
heavy
upon
Cain
,
that
he
cried
,
his
punishment
was
greater
than
he
could
bear
;
how
sad
is
your
condition
that
are
charged
with
the
blood
of
so
many
thousands
of
innocent
,
holy
men
!
so
that
as
all
Beleevers
are
the
children
of
Abraham
,
and
have
Interest
in
all
the
Promises
that
were
made
to
him
:
So
all
persecutors
are
the
seed
of
Cain
,
and
have
interest
in
all
the
curses
which
fell
upon
him
.
Quest.
2.
How
are
all
condemned
here
as
Idolaters
,
when
wee
read
of
some
good
men
amongst
them
that
sacrificed
to
God
,
and
not
to
Idols
?
as
Moses
,
Eleazer
,
Joshua
,
Caleb
,
Phineas
,
and
Aaron
,
the
Saint
of
the
Lord
,
as
the
Psalmist
calls
him
,
Psal.
106.16
.
Answ.
The
Prophet
condemns
the
body
of
this
people
indefinitely
,
Quest.
3.
Have
yee
sacrificed
to
mee
?
The
Interrogation
is
a
strong
Negation
.
So
Ioel
1.2
.
q.
d.
You
have
not
sacrificed
to
mee
all
that
time
,
but
you
have
discovered
your
averseness
from
mee
,
and
your
proneness
to
Idolatry
on
all
occasions
.
But
how
can
this
be
true
,
when
we
read
that
the
Israelites
did
sacrifice
to
God
in
the
wilderness
?
when
the
Covenant
was
ratified
,
they
offered
Eucharistical
sacrifices
to
Iehovah
,
Exod.
24.4
,
5.
And
after
the
dedication
of
the
Tabernacle
,
and
the
consecration
of
Aarons
sons
,
and
at
the
celebration
of
the
feast
of
the
Passeover
,
Levit.
8.21
,
28.
&
9.2
.
Numb.
7.3
.
&
9.
Answ.
Though
they
did
offer
some
sacrifices
the
first
and
second
year
that
they
were
in
the
wilderness
,
yet
after
they
did
not
so
ordinarily
and
so
frequently
,
as
when
they
came
to
Canaan
,
for
in
the
wilderness
they
lived
in
want
,
and
had
not
that
plenty
of
Sheep
and
Oxen
,
as
they
had
when
they
came
into
Canaan
.
They
had
scarce
any
flesh
to
eat
,
much
less
to
sacrifice
,
therefore
the
Lord
fed
them
with
Mannah
and
Quails
.
Besides
,
they
were
in
a
fleeting
condition
,
and
so
unfit
for
sacrificing
,
or
for
circumcision
and
therefore
't
was
omitted
in
the
wilderness
for
a
time
.
They
were
not
settled
nor
fixed
,
but
as
the
Tabernacle
removed
,
so
they
removed
,
and
till
they
came
to
fix
and
settle
,
they
could
not
so
wel
sacrifice
.
2
The
Answer
lyes
most
genuinely
in
that
little
Emphatical
word
Mee
,
Have
yee
offered
sacrifice
to
mee
?
q.
d.
'T
is
true
,
I
grant
,
you
have
offered
sacrifice
(
saith
the
Lord
)
but
't
was
to
your
Idols
,
and
to
Devils
,
Deut.
32.16
,
17.
and
not
to
mee
,
both
you
and
your
Fathers
worshipped
Calves
and
Creatures
,
and
the
host
of
Heaven
(
as
in
the
next
verse
)
and
not
mee
,
and
therefore
I
will
punish
you
as
I
did
them
.
Ezek.
20.15
,
16
,
18
,
21.
Isa.
43.22
,
23
,
24.
'T
is
true
,
they
thought
they
worshipped
God
,
and
did
him
good
service
,
but
since
they
kept
not
to
the
Rule
,
but
worshipped
the
Lord
according
to
their
own
inventions
,
with
rotten
hearts
,
and
unhallowed
lives
,
therefore
the
Lord
disowns
all
that
they
did
,
and
tells
us
,
that
they
did
not
sacrifice
to
him
at
all
.
Quest.
4.
How
is
it
said
that
for
forty
years
space
in
the
wilderness
they
did
not
sacrifice
,
whereas
't
is
apparent
that
the
two
first
years
at
least
they
did
offer
sacrifice
?
Thy
servants
are
twelve
brethren
,
yet
in
the
same
verse
it
is
said
,
one
is
not
.
By
the
like
Synecdoche
they
are
called
twelve
Apostles
,
when
one
was
wanting
,
1
Cor.
15.5
.
So
the
Lord
threatned
to
punish
Israel
forty
years
in
the
wilderness
,
V.
Plenius
D.
Reynolds
de
lib.
Apochry
.
Praelect.
219.
p.
1288
,
&c.
See
the
large
Annotat.
on
2
Sam.
5.5
.
whereas
they
were
not
punisht
forty
years
compleat
,
for
the
punishment
began
to
be
inflicted
on
them
about
the
second
year
of
their
departure
out
of
Egypt
,
as
appears
by
comparing
,
Numb.
1.1
.
with
14.33
.
and
32.13
.
See
more
Deut.
29.5
.
Iudg.
20.46
.
2
Sam.
5.5
.
OBSERVATIONS
.
1.
Teaching
by
Questions
and
Interrogations
is
very
Emphatical
and
lively
.
Have
yee
offered
sacrifice
to
mee
?
did
yee
serve
mee
?
or
rather
,
did
yee
not
serve
your selves
in
the
wilderness
?
The
Scripture
abounds
with
such
Questions
,
Adam
where
art
thou
?
Gen.
3.9
.
So
said
Christ
,
How
readest
thou
?
what
think
you
?
Mat.
18.12
.
and
21.28
.
Luke
7.42
.
James
4.5
.
This
quickens
and
awakens
men
,
it
makes
them
heed
things
better
,
and
consider
what
to
answer
.
Be
not
then
offended
when
Gods
Ministers
ransack
thy
soul
,
and
question
and
quicken
thee
out
of
thy
Lethargy
,
and
deep
security
.
2.
God
bears
long
with
sinners
.
Forty
years
he
was
grieved
with
Israel
,
in
the
wilderness
.
He
bore
with
those
ten
Tribes
well
nigh
three
hundred
years
before
he
destroyed
them
;
He
bore
with
the
old
world
a
hundred
and
twenty
years
;
He
bore
with
the
Amorites
four
hundred
years
.
'T
is
one
of
his
Royal
Attributes
,
that
he
is
a
God
of
infinite
Patience
,
3.
To
sin
against
mercy
aggravates
sin
.
For
this
people
to
sin
against
God
in
the
wilderness
where
he
led
them
,
4.
Long
continuance
in
sin
is
very
displeasing
unto
God
.
Hence
the
Lord
so
often
mentions
this
forty
years
obstinacy
of
Israel
,
ult.
Oh
Ierusalem
,
wilt
thou
not
bee
made
clean
?
when
shall
it
once
bee
?
He
denounceth
a
woe
against
them
for
their
hypocritical
dallying
and
delaying
;
Woe
unto
thee
,
wilt
thou
not
be
made
clean
?
Obj.
Wee
will
turn
.
Answ.
You
do
but
dissemble
(
saith
God
)
with
mee
,
When
shall
it
once
bee
?
what
?
not
after
so
many
wooings
and
warnings
?
what
?
not
after
so
many
years
purifying
Sermons
?
nor
so
many
melting
mercies
?
nor
so
many
awakening
judgements
?
nor
after
so
many
Sabbaths
and
Sacraments
,
fasts
and
feasts
?
will
nothing
cleanse
thee
from
thy
old
abominations
?
Oh
when
shall
it
once
be
?
This
obstinate
persevering
and
continuing
in
sin
,
makes
the
Lord
so
oft
to
upbraid
men
with
it
,
as
that
which
will
be
their
bane
,
Exod.
16.28
.
Neh.
9.30
.
Psal.
78.40
.
Luk.
13.44
.
5.
Children
that
imitate
their
Fore-fathers
in
sin
,
shall
bee
like
them
in
punishment
.
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.
Your
hearts
are
rotten
;
what
the
heart
doth
not
,
God
accounts
as
not
done
,
Isa.
43.22
,
23
,
24.
Though
they
abounded
with
sacrifices
,
yet
God
saith
there
,
They
brought
him
none
,
viz.
in
sincerity
.
As
knowledge
without
practice
is
no
knowledge
,
1
Sam.
2.12
.
so
duties
not
practised
are
no
duties
in
Gods
esteem
.
3.
They
served
not
God
alone
,
but
served
him
and
their
Idols
too
,
and
therefore
God
disowns
all
they
did
,
as
not
done
to
him
,
for
he
will
be
served
truly
and
totally
,
without
halting
or
halving
,
1
King
.
18.21
.
2
King
.
17.33
.
Ezek.
20.30
.
Zeph.
1.5
.
VERSE
26.
But
yee
have
born
the
Tabernacle
of
your
Moloch
,
and
Chiun
,
your
Images
,
the
star
of
your
god
,
which
yee
made
to
your selves
.
THese
Hypocrites
were
ever
and
anon
boasting
of
their
Sacrifices
,
to
them
the
Prophet
in
the
person
of
the
Lord
here
further
answers
,
and
tels
them
,
it
is
true
,
Your
fore-fathers
made
a
shew
of
serving
me
,
carrying
my
Tabernacle
,
and
all
things
belonging
to
it
,
in
the
Wilderness
;
but
their
hearts
were
set
upon
their
Idols
,
and
they
Worshipped
their
Moloch
,
and
the
other
Images
of
those
Planetary
gods
,
and
not
me
.
This
But
spoyls
all
.
The
better
to
convince
them
of
their
Idolatry
,
the
Prophet
here
instanceth
in
three
of
their
chief
Idols
,
-
Moloch
,
-
Chiun
,
and
-
The
Host
of
Heaven
.
1
The
Prophet
instanceth
in
these
Heathen
Idols
to
shame
Israel
.
2
Here
are
the
setters
up
of
these
Idols
,
and
those
are
,
these
wicked
men
themselves
,
which
yee
made
to
your selves
.
3
Here
is
their
love
and
affection
to
those
Idols
,
they
bare
them
,
and
carried
their
Images
about
with
them
.
This
is
,
Locus
difficilis
&
valde
perplexus
(
say
Interpreters
)
it
is
a
difficult
,
knotty
,
perplexed
Text
,
I
never
yet
met
with
its
fellow
,
Quot
verba
,
tot
mysteria
,
it
hath
more
mysteries
,
and
various
interpretations
than
words
.
I
shall
endeavour
to
clear
up
all
.
1
Q.
The
first
Quere
is
,
What
is
meant
by
Moloch
here
?
A.
Under
this
grand
Idol
are
Synecdochically
comprehended
the
rest
of
their
Idols
.
This
Moloch
was
an
old
abominable
Idol
,
which
the
Ammonites
,
and
other
Heathens
worshiped
.
Hence
it
is
oft
called
,
the
abomination
of
the
Ammonites
,
1
King
.
11.7
.
&
2
King
.
23.13
.
in
other
places
it
is
called
Molech
,
Levit.
18.21
.
and
Milcom
,
1
King
.
11.5
,
33.
Zeph.
1.5
.
and
by
Amos
and
St.
Stephen
it
is
called
Moloch
,
Acts
7.43
.
they
both
upbraid
the
Iewes
for
worshipping
this
abominable
Idol
,
and
that
in
the
Wilderness
,
where
the
Lord
shewed
them
so
many
signal
Miracles
and
Mercies
;
there
they
began
to
practise
this
foul
Idolatry
.
The
Ammonites
had
many
gods
,
but
one
among
the
rest
was
their
Patron
,
and
tutelar
god
,
which
they
called
their
King
,
Ier.
49.1
,
3.
Amos
1.15
.
(
as
they
did
this
Moloch
)
but
the
Holy
Ghost
calls
it
an
abomination
,
for
that
which
is
highly
esteemed
in
the
sight
of
men
,
is
an
abomination
in
the
sight
of
God
.
This
Idol
not
only
Ammon
,
but
Israel
trusted
in
as
their
Guide
,
and
Leader
in
their
travels
;
which
shewes
their
horrid
ingratitude
in
casting
off
God
,
who
had
been
so
long
their
Protector
and
their
King
,
and
now
to
chuse
an
Idol
,
and
a
Moloch
for
their
God
and
Guide
,
and
therefore
it
is
emphatically
called
yours
,
Your
Moloch
,
which
you
chose
for
your
God
and
King
.
To
this
Idol
the
Israelites
most
inhumanely
,
and
barbarously
offered
their
Sons
and
Daughters
in
Sacrifice
,
Levit.
18.21
.
&
20.2
.
2
King
.
23.10
.
What
this
Idol
should
be
,
is
hard
to
determine
.
1.
Some
say
,
it
was
an
hollow
Idol
shaped
like
a
man
.
2.
Others
make
it
an
hollow
Image
made
of
Brass
,
having
the
face
of
a
Bullock
,
and
hands
spread
abroad
like
a
man
,
that
openeth
his
hands
to
receive
somewhat
.
There
were
seven
Chappels
built
for
it
,
before
which
the
Image
was
set
,
who
so
offered
a
Fowl
or
Dove
,
went
into
the
first
Chappel
;
if
he
brought
a
Lamb
,
he
went
into
the
second
;
if
a
Ram
,
into
the
third
;
if
a
Calf
,
into
the
fourth
;
if
a
Bullock
,
into
the
fifth
;
if
an
Oxe
,
into
the
sixt
;
and
if
he
offered
his
Son
,
into
the
seventh
,
and
he
kissed
Moloch
;
as
the
Sacrificers
in
Hosea
kissed
the
Calves
,
Hos.
13.2
.
The
Son
was
set
before
Moloch
,
the
Image
having
fire
put
under
it
was
made
burning
hot
,
then
the
Priest
taking
the
Child
,
put
him
into
Molochs
burning
armes
,
V.
Ialkut
in
his
Heb.
Com.
on
Jer.
7.
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
.
V.
Tertul.
Apologer
.
c.
9.
3
Others
conceive
that
it
was
the
star
of
their
god
,
probably
Saturn
,
the
highest
of
the
Planets
,
to
whom
the
Phaenicians
sacrificed
their
Children
,
saith
Tertullian
.
4
Many
think
it
was
the
same
Idol
which
we
call
Baal
,
to
whom
they
sacrificed
their
Sons
and
Daughters
,
Ier.
7.31
.
&
19.5
.
&
32.35
.
5
And
most
genuinely
,
it
is
conceived
that
this
Moloch
whom
they
worshipped
was
the
Sun
:
which
is
King
of
Planets
,
and
chief
of
Stars
:
V.
Euseb.
Praep.
Evang.
l.
1.
&
l.
4.
c.
7.
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
,
V.
Strabo
Geog.
lib.
●5
.
Ier.
7.18
.
&
44.17
,
25.
So
the
Sun
is
called
Melech
,
the
King
of
Heaven
,
whom
the
Persians
worshipped
as
their
God
.
And
Chiun
your
Images
.
Their
second
Idol
was
Chiun
,
and
here
again
Interpreters
are
divided
,
and
though
it
be
not
much
material
to
know
what
this
Idol
was
(
the
sin
reproved
being
not
in
the
name
,
but
in
the
thing
,
which
was
an
abominable
Idol
,
however
called
)
yet
1.
Some
say
this
Chiun
was
the
Idol
Hercules
,
which
in
the
Aegyptian
Language
was
called
Chon
,
but
varied
into
another
Language
might
easily
make
Chiun
.
St.
Luke
calls
this
supposed
Deity
,
Remphan
,
Acts
7.43
.
from
Repha
,
which
signifies
a
Gyant
,
V.
Beza
in
Act.
7.43
.
and
thereupon
some
have
thought
it
was
Hercules
,
who
was
wont
to
be
pourtraied
in
a
Gyant-like
form
.
The
Evangelist
useth
this
name
rather
than
Chiun
.
1
Because
he
followed
the
Translation
of
the
Seventy
,
who
being
appointed
by
Ptolomy
King
of
Aegypt
to
translate
the
Bible
,
they
use
the
Aegyptian
name
Remphan
in
their
Greek
Translation
.
2
The
name
Remphan
being
better
known
to
the
Iewes
in
those
dayes
,
(
who
made
great
use
of
the
Septuagint
)
than
that
of
Chiun
,
therefore
the
Evangelist
mentions
that
rather
than
the
other
.
3
Others
conceive
that
it
might
be
Iove
,
or
Mars
,
or
Venus
especially
,
which
Planet
they
worshipped
as
their
Guide
and
Leader
in
the
Wilderness
;
it
being
the
Leader
of
the
Morning
,
and
fore-runner
of
the
Sun
,
and
is
called
Lucifer
,
which
is
said
to
be
placed
in
the
fore-head
of
Moloch
,
because
it
goeth
before
the
Sun-rising
.
This
Planet
the
Sarazens
worship
at
this
day
.
3
But
most
genuinely
it
seems
to
be
the
Idol
Saturn
,
which
in
the
Arabick
▪
and
Persick
Language
is
called
Chiun
,
and
Amos
speaking
of
that
time
more
especially
when
Israel
wandred
in
the
Wilderness
of
Arabia
,
where
they
committed
this
foul
Idolatry
,
calls
the
Heathen
god
after
the
Arabick
Language
,
Chiun
,
or
Chivan
.
Besides
,
the
Aegyptians
at
this
day
call
Saturn
in
their
Language
,
Rephan
,
or
Remphan
,
as
Luke
doth
.
You
have
born
the
Tabernacle
of
your
Moloch
.
Tabernaculum
Moloch
.
Sept.
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
.
amáftis
,
suscepistis
,
approbâstis
.
Mercer
.
Here
we
see
the
love
and
affection
of
these
Idolaters
to
their
Idols
,
they
bear
them
,
and
carry
them
on
their
shoulders
(
say
some
)
by
way
of
pomp
and
honour
,
as
Idolaters
are
wont
to
doe
,
Isa.
46.7
.
the
Prophet
speaking
there
of
an
Idol
,
tells
us
,
that
he
is
born
on
mens
shoulders
to
the
place
where
he
must
stand
,
to
be
seen
abroad
.
2
Others
conceive
that
the
Images
of
this
Idol-god
were
enshrined
in
some
little
portable
Tabernacles
(
as
the
Image
of
Diana
had
its
shrines
,
little
houses
,
or
caskets
to
put
it
in
,
Acts
▪
19.24
.
)
which
the
people
as
many
of
them
as
were
given
to
Idolatry
,
carried
about
with
them
among
their
stuffe
.
So
Rachel
stole
her
fathers
gods
,
and
brought
them
with
her
stuffe
into
Canaan
,
Gen.
31.34
.
As
good
men
by
Prayer
take
in
God
for
their
companion
with
them
in
their
journeys
,
Gen.
35.3
.
Acts
21.5
,
6.
so
Idolaters
carry
about
with
them
their
Idols
,
Hosts
,
Crucifixes
,
&c.
for
religion
and
protection
sake
,
as
so
many
tutelar
gods
in
their
voyages
and
journies
.
3
Here
is
the
multitude
of
their
Idols
,
set
forth
in
the
Plural
number
,
and
Chiun
your
Images
,
which
imports
the
great
number
of
them
,
and
doubles
their
sin
.
1.
They
make
New-gods
.
2.
They
make
Images
of
those
New-gods
in
honour
of
them
,
contrary
to
Gods
express
Command
,
Exod.
20.4
.
Or
Chiun
your
Images
,
that
is
(
say
some
)
your
notable
Image
,
the
plural
number
for
the
singular
(
as
oft
)
especially
in
names
of
dignity
.
Hence
we
may
observe
against
the
Papists
,
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.
yea
the
Evangelist
condemnes
the
very
Figures
of
those
Idols
which
they
make
to
themselves
,
Acts
7.43
.
The
star
of
your
god
.
Or
,
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
,
Which
yee
have
made
to
your selves
.
All
these
feigned
Deities
with
their
Images
are
your
owne
inventions
,
and
figments
of
your
owne
brain
,
I
never
commanded
any
such
kind
of
worship
from
you
.
Hence
Idols
are
called
the
work
of
mens
owne
hands
,
Psal.
115.4
.
and
the
Lord
threatens
such
as
worshipped
the
work
of
their
own
hands
,
because
they
provoked
him
to
anger
thereby
,
Ier.
2.16
.
&
25.6
.
&
44.8
.
Acts
7.41
.
to
shew
the
vanity
and
nothingness
that
is
in
Idols
,
and
the
folly
of
Idolaters
in
worshipping
such
things
as
themselves
had
made
,
they
are
oft
called
,
The
work
of
mens
owne
hands
,
and
their
owne
inventions
;
with
which
they
please
themselves
,
though
they
displease
God
.
Q.
But
whom
doth
the
Prophet
charge
here
with
all
this
gross
Idolatry
,
whether
the
Ancestors
,
or
the
Posterity
?
A.
Both.
1.
Hee
begins
with
their
fore-fathers
in
the
Wilderness
,
and
the
better
to
humble
them
who
so
much
boasted
of
their
fore-fathers
,
Portastis
tabernaculum
Moloch
,
pertinet
ad
40.
annos
in
Deserto
,
cum
sacrificarunt
non
Deo
,
sed
Moloch
&
Idolis
,
Act.
7.43
.
he
labours
to
convince
them
of
their
gross
Idolatry
,
and
shewes
how
early
they
began
to
practise
this
Sin
,
when
they
worshipped
the
Golden
Calf
,
and
Moloch
,
as
appears
by
the
prohibitions
against
the
worshipping
of
it
,
Levit.
18.21
.
&
20.2
.
2
He
chargeth
the
Posterity
,
and
brings
down
this
Idolatry
along
to
their
times
,
shewing
how
they
had
justified
their
ancestors
in
their
Idolatry
,
by
worshipping
the
Calves
at
Dan
and
Bethel
,
and
following
Baal
,
yea
and
worshipping
the
Host
of
Heaven
,
1
King
.
11.5
.
&
2
King
.
23.5.11
.
Ezek.
8.16
.
Zeph.
1.5
.
The
summe
of
all
is
this
.
It
is
true
,
O
yee
children
of
Israel
,
that
your
Progenitors
made
a
great
shew
of
serving
and
honouring
me
,
carrying
my
Tabernacle
about
with
them
,
in
the
Wilderness
,
pretending
that
it
was
their
glory
to
have
me
present
amongst
them
;
when
indeed
their
hearts
were
set
upon
their
Idols
,
and
false
Deities
,
as
Moloch
,
and
Chiun
,
the
Sun
,
the
Moon
,
the
Starres
,
and
all
the
Host
of
Heaven
,
as
appears
by
the
multitude
of
those
Images
,
and
representations
of
their
Idol-gods
which
they
carried
about
with
them
to
Worship
them
;
and
you
their
Posterity
have
trod
in
the
sinful
steps
of
your
fore-fathers
,
and
have
out-gone
them
in
Idolatry
;
therefore
I
will
now
banish
you
to
the
remotest
parts
of
Assyria
,
even
beyond
Babylon
.
OBSERVATIONS
.
1
Naturally
we
are
exceeding
prone
to
Idolatry
.
This
is
clear
from
the
example
of
these
Israelites
,
to
whom
the
Lord
so
oft
appeared
,
Exod.
19.
&
33
,
&c.
both
in
ways
of
Judgement
,
and
of
Mercy
.
To
them
the
Law
was
given
,
and
to
them
were
committed
the
Oracles
of
God
,
Psal.
147.19
,
20.
Rom.
3.2
.
&
9.4
,
5.
and
yet
how
frequently
and
fearfully
did
they
and
their
Fathers
fall
into
this
sin
;
2
When
men
know
God
,
yet
walk
not
up
to
their
light
,
but
wilfully
sin
against
it
,
then
God
gives
them
up
to
a
reprobate
sense
,
so
that
they
worship
Stocks
and
Stones
,
Starres
,
and
Images
,
as
these
did
here
,
Acts
7.42
.
Thus
it
was
with
the
Gentiles
,
Rom.
1.24
,
25
,
26
,
&c.
Those
that
will
not
beleeve
and
obey
the
Truth
,
God
will
give
them
up
to
strong
delusions
to
beleeve
lyes
,
2
Thes.
2.10
,
11.
false
Prophets
shall
arise
and
cry
down
Ordinances
,
and
you
shall
beleeve
them
;
they
shall
cry
up
Superstition
,
Idolatry
,
Libertinism
,
&c.
and
you
shall
follow
them
.
This
is
a
sad
Judgement
,
yet
usually
God
thus
punisheth
Sin
with
Sin
,
as
blindness
with
blindness
,
ignorance
with
greater
ignorance
,
and
idolatry
with
grosser
idolatry
;
when
men
begin
to
fall
from
God
,
Error
minimus
in
prin●
pio
,
fit
maximus
in
fine
.
See
Manton
on
Jude
12.
p.
421.
and
my
Com.
on
2
Tim.
3.13
.
p.
230
,
&c.
Greenhil
on
Ezek
8.16
.
they
fall
to
worship
Calves
,
Starres
,
Stocks
,
and
Images
.
They
never
rest
till
they
come
to
destruction
.
As
all
Sin
,
so
especially
this
of
Idolatry
is
very
prolifical
.
The
Cloud
that
at
first
is
like
a
mans
hand
,
will
suddenly
overspread
the
whole
Heavens
.
The
little
Wheel
sets
the
great
one
a
going
.
A
little
Defeat
at
first
may
become
a
total
Rout
at
last
,
Per
scelera
ad
scelus
,
one
sin
usually
makes
way
for
another
.
Sin
and
error
is
endless
,
wicked
men
(
when
the
Devil
drives
)
know
not
where
,
nor
when
they
shall
stop
or
stay
,
Prov.
23.
ult.
Hos.
10.1
.
&
13.2
.
Ier.
9.3
,
5.
Sin
hath
no
foundation
,
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
.
4.
Idolaters
are
deeply
in
love
with
their
Idols
;
They
hug
them
,
they
carry
them
,
they
kiss
them
,
Hos.
13.2
.
In
Ier.
8.2
.
we
have
five
expressions
to
set
forth
the
strong
affections
which
Idolaters
bear
to
their
Idols
.
They
love
,
serve
,
seek
,
worship
,
and
walk
after
them
,
as
if
they
could
never
do
enough
for
them
.
They
had
as
lieve
part
with
their
lives
,
as
part
with
them
,
Iudg.
18.24
.
Yee
have
taken
away
my
gods
(
saith
Micah
)
and
what
have
I
more
?
q.
d.
you
have
even
taken
all
,
since
you
have
taken
away
mine
Idols
,
which
are
so
near
and
dear
to
mee
.
They
are
married
to
them
,
no
wonder
then
if
they
love
them
,
Hos.
4.17
.
Besides
,
they
are
gods
of
their
own
making
,
Exod.
32.1
.
and
't
is
natural
to
every
one
to
love
its
own
workmanship
.
5.
Idolatry
besots
men
.
It
makes
men
worship
Posts
and
Pictures
,
Stars
and
Planets
,
V.
Godwin
.
Jewish
Antiq.
l.
4.
c.
7.
p.
164.
&
M.
Iohn
Smith
,
his
select
discourse
.
p.
25.
and
my
Com.
on
Hos.
13.
p.
119.
Dogs
and
Cats
,
Onyons
and
Leeks
,
any
thing
save
God
.
As
those
that
are
given
up
to
corporal
uncleanness
,
care
not
with
whom
they
commit
it
:
So
't
is
in
spiritual
Whoredome
.
Affection
blindes
the
judgement
,
and
besots
men
.
Idolatry
is
a
bewitching
,
flesh-pleasing-sin
,
which
steals
away
the
heart
,
Humanarum
mentium
ludibrium
superstitio
.
Curtius
.
and
therefore
is
compared
to
fornication
,
Ezek.
23.2
.
to
18.
which
infatuates
and
steals
away
mens
hearts
.
The
Whore
of
Babylon
hath
all
alluring
Ceremonies
,
Altars
,
Images
,
Gorgeous
Vestments
,
Musick
,
&c.
with
many
other
inchantments
to
seduce
men
,
Rev.
17.
1
,
2
,
4.
Hence
we
read
of
the
delectable
things
of
Idolaters
,
Isa.
44.9
.
The
sight
of
the
Sun
,
Moon
,
Stars
,
and
all
the
host
of
Heaven
,
should
have
convinced
them
of
the
Majesty
and
Glory
of
their
Creator
,
and
have
induced
them
to
worship
him
,
but
they
being
besotted
and
blinded
by
sin
and
Satan
,
worshipped
the
creature
instead
of
God
,
and
serve
those
which
were
made
for
their
service
.
Besides
,
what
man
that
is
well
in
his
wits
will
trust
in
such
gods
for
safety
,
as
cannot
save
themselves
from
fire
and
spoil
?
All
their
Idols
,
the
Calves
and
all
,
Hos.
10.5
,
6.
were
carried
away
by
the
Conquering
Assyrian
,
according
to
the
custome
of
Conquerers
,
which
was
to
carry
away
the
gods
of
the
Conquered
Nations
,
Ier.
43.12
.
6.
God
hath
many
Hosts
and
Armies
at
command
.
Hee
hath
the
Host
of
Heaven
,
1.
Angels
,
1
King
.
22.19
.
Luk.
2.13
.
2.
Hee
hath
Sun
,
Moon
and
Stars
,
even
the
Stars
in
their
kinde
shall
fight
against
Sisera
,
Judg.
5.20
.
These
Stephen
calls
the
Host
of
Heaven
.
3.
All
creatures
are
his
Hosts
and
Armies
,
ready
to
execute
what
ever
he
commands
,
Iob
25.3
.
Amos
9.6
.
7.
To
worship
the
Host
of
Heaven
is
a
great
sin
.
Hence
the
Lord
upbraids
these
Israelites
both
fathers
and
children
with
this
sin
,
and
threatens
to
send
them
into
captivity
for
it
.
This
the
Lord
oft
forbade
them
,
Deut.
4.19
.
and
blames
them
for
it
,
2
King
.
17.16
.
2
Chron.
33.3
,
5.
Ier.
8.2
,
3.
&
19.13
.
&
44.17
.
Ezek.
8.16
.
and
commands
that
he
should
dye
that
did
it
,
Deut.
17.3
,
4
,
5.
Iob
calls
this
kinde
of
Idolatry
a
denying
of
God
,
and
a
sin
to
be
punisht
by
the
Judges
,
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
.
De
Deo
,
nil
sine
Deo
,
In
Gods
worship
we
must
do
nothing
without
the
warrant
of
his
Word
,
Deut.
12.
ult.
Mat.
28.20
.
all
must
be
done
according
to
the
Pattern
,
even
to
a
Pin
,
Exod.
27.19
.
hence
't
is
said
nine
times
in
one
chapter
,
That
all
was
done
as
the
Lord
commanded
Moses
,
Exod.
39.1
,
5
,
7
,
21
,
26
,
29
,
32
,
42
,
43.
VERSE
27.
Therefore
I
will
cause
you
to
go
into
Captivity
beyond
Damascus
,
saith
the
Lord
,
whose
Name
is
the
God
of
Hosts
.
WEE
have
all
along
seen
Israels
sin
,
wee
are
now
come
to
their
suffering
.
I
will
cause
you
to
go
into
Captivity
.
The
Lord
had
freely
given
them
the
holy
Land
for
their
Inheritance
,
to
the
end
that
they
might
serve
him
with
gladness
of
heart
,
in
the
abundance
of
all
things
;
but
since
they
had
defiled
that
good
Land
with
their
abominations
,
the
Lord
resolved
to
rid
the
Land
of
them
,
and
to
send
them
into
captivity
beyond
Damascus
,
which
was
fulfilled
when
Salmaneser
took
Samaria
,
and
subdued
the
Kingdome
of
Israel
to
himself
,
2
King
.
17.6
,
&c.
q.
d.
Since
your
Fore-fathers
were
bad
,
and
you
are
worse
,
treading
in
their
Idolatrous
steps
,
and
out-going
them
in
sin
;
therefore
I
will
bring
upon
you
the
judgements
threatned
,
driving
you
out
of
your
own
Land
,
and
despersing
you
in
forein
Countries
.
In
the
words
we
have
1.
A
judgement
threatned
,
and
that
is
banishment
and
captivity
.
I
will
cause
you
to
go
into
captivity
.
2.
Here
is
the
extent
of
this
captivity
,
't
is
beyond
Damascus
,
saith
Amos
,
beyond
Babylon
,
saith
Stephen
.
3
Here
is
the
meritorious
and
procuring
cause
of
this
suffering
,
and
that
is
their
sin
,
implied
in
the
Illative
particle
Therefore
,
you
have
been
Idolatrous
,
superstitious
,
hypocritical
,
&c.
therefore
you
shall
go
into
captivity
.
4.
Here
is
the
confirmation
of
this
commination
;
't
is
not
I
,
but
the
Lord
,
whose
name
is
the
God
of
Hosts
,
that
hath
said
it
,
and
he
both
can
and
will
do
it
,
unless
by
timely
repentance
ye
prevent
it
.
I
will
cause
you
to
go
into
Captivity
beyond
Damascus
.
q.
d.
I
will
send
you
packing
farther
than
the
people
of
Damascus
,
for
the
Syrians
of
Damascus
were
carried
captives
but
to
Kir
,
2
King
.
16.9
.
but
you
shall
be
carried
captives
far
beyond
them
,
even
to
Persia
,
and
the
Region
of
the
Caspians
,
Ezra
8.17
.
2.
And
more
genuinely
,
whereas
they
looked
on
Damascus
,
(
the
Metropolis
of
Syria
,
a
City
of
praise
,
i.
e.
a
renowned
,
goodly
,
wealthy
,
strong
City
,
Isa.
7.8
.
&
8.4
.
Ier.
49.25
.
)
as
an
impregnable
fortress
,
and
frontier
defence
for
all
their
Country
,
and
they
might
think
to
get
shelter
there
,
the
King
thereof
being
their
confederate
;
the
Prophet
tells
them
that
Damascus
should
not
save
them
,
for
they
should
be
carried
captives
beyond
Damascus
,
even
into
the
farthest
and
remotest
parts
of
Assyria
,
beyond
Babylon
.
Quest.
But
how
shall
we
reconcile
Amos
and
Stephen
?
Amos
saith
they
shall
go
beyond
Damascus
,
but
Stephen
saies
they
shall
go
further
,
even
beyond
Babylon
,
Act.
7.43
.
Ans.
1.
Some
conceive
it
might
be
some
mistake
of
the
Scribe
,
beyond
Babylon
,
for
beyond
Damascus
,
but
there
is
no
ground
for
such
a
conceit
.
2.
The
Answer
is
easie
,
the
difference
is
onely
verbal
,
not
material
,
in
words
,
but
not
in
sense
.
What
the
Prophet
spake
somewhat
darkly
,
Stephen
declares
more
clearly
,
according
to
the
truth
of
the
history
,
Sharpius
Sym●hoa
.
Loc.
57.
p.
212.
Schools-Guard
.
Rule
20.
and
the
verity
of
what
was
done
;
and
't
is
a
known
Rule
,
that
the
Penmen
of
the
New
Testament
do
give
the
sense
,
though
not
the
very
words
of
the
Prophets
which
they
quote
;
when
they
cite
places
,
they
do
not
translate
,
but
explain
and
expound
them
rather
;
Luke
writing
in
Greek
,
followeth
the
Greek
Version
which
then
was
so
common
amongst
them
.
3.
Peradventure
the
Prophet
might
mention
Damascus
,
that
he
might
not
add
affliction
to
the
afflicted
,
and
utterly
dismay
them
;
had
he
told
them
they
should
go
beyond
Babylon
,
the
very
thoughts
of
their
banishment
into
such
a
forein
Land
,
so
far
distant
from
their
native
Country
would
have
broken
their
hearts
;
and
therefore
he
conceals
what
St.
Stephen
utters
,
Ye
shall
go
beyond
Babylon
,
and
so
they
did
,
for
they
were
dispersed
into
Persia
,
Media
,
and
Assyria
.
This
was
fulfilled
in
part
by
Salmaneser
King
of
Assyria
,
V.
Ioseph
.
Antiq
lib.
9.
c.
14.
&
lib.
●1
.
c.
5.
2
King
.
17.6
.
but
fully
by
Esar-haddon
,
2
King
.
17.23
,
24.
OBSERVATIONS
.
1.
Idolatry
is
a
Land-destroying
sin
.
This
great
sin
brings
with
it
great
destruction
.
This
cast
Israel
here
out
of
all
,
2
King
.
17.22
,
23.
This
is
a
Covenant-breaking
,
and
a
God-provoking
sin
,
V.
Index
Idolatry
.
what
ever
sin
hee
bears
with
,
hee
cannot
,
hee
will
not
bear
with
this
.
As
I
have
elsewhere
shewed
before
.
And
did
the
Lord
punish
Israel
for
this
sin
,
and
shall
England
think
to
escape
?
No
,
no
,
parity
of
sin
,
will
bring
parity
in
punishment
.
How
are
we
infatuated
,
and
given
up
to
strong
delusions
to
beleeve
lyes
?
The
lyes
of
Popery
,
Arminianism
,
Socinianism
,
Anabaptism
,
Quakerism
,
&c.
Yea
have
wee
not
Judicial
Astrologers
,
(
Satans
familiars
)
who
sacrifice
to
Moloch
and
Chiun
,
and
all
the
host
of
Heaven
;
that
make
the
stars
their
Gods
and
Guides
;
by
them
they
can
calculate
mens
nativities
,
help
men
to
their
stollen
goods
,
cast
figures
,
yea
fore-tell
(
if
you
'l
beleeve
them
)
famine
,
sword
,
pestilence
,
peace
,
plenty
,
and
what
not
?
what
is
this
but
to
draw
mens
hearts
from
confiding
in
God
,
to
trust
in
lying
vanities
?
and
shall
not
the
Lord
visit
for
these
things
?
and
doth
not
his
wrath
burn
against
us
for
that
wee
have
Sorcerers
like
the
Philistims
.
Isa.
2.6
.
The
good
Lord
quicken
the
hearts
,
and
strengthen
the
hands
of
our
Magistrates
against
all
the
workers
of
iniquity
,
before
Gods
wrath
break
forth
upon
us
,
and
it
be
too
late
.
The
end
of
the
Fifth
Chapter
.
AN
EXPOSITION
,
WITH
Practical
OBSERVATIONS
UPON
The
Sixth
Chapter
of
Amos.
VERSE
I.
Woe
to
them
that
are
at
ease
in
Sion
,
and
trust
in
the
Mountain
of
Samaria
;
which
are
named
chief
of
the
Nations
,
to
whom
the
house
of
Israel
came
.
IN
this
Chapter
the
blunt
Prophet
raiseth
his
stile
,
grows
Rhetorical
,
In
this
Chapter
is
contained
the
Sum
of
Amos
his
fifth
Sermon
,
where
we
have
sin
and
sorrow
,
security
and
misery
attending
each
other
.
1
Here
is
a
reprehension
of
Iudah
and
Israel
,
for
their
carnal
security
,
&
sensuality
.
V.
1.
to
6th
.
2
For
their
stupidity
and
sottishness
,
in
taking
no
warning
by
the
example
of
their
rich
and
populous
neighbour
Cities
,
which
God
had
destroyed
for
their
sins
.
Vers.
2.
3
For
their
contempt
of
Gods
Threatnings
,
which
brought
forth
oppression
and
tyranny
.
Vers.
3.
4
For
Pride
,
Luxury
,
and
Riot
,
especially
in
their
Rulers
and
rich
men
.
Vers.
4
,
5
,
6.
5
For
Inhumanity
,
want
of
sympathy
,
and
brotherly
compassion
towards
such
as
were
in
distress
.
Though
the
whole
Land
was
depopulated
,
and
all
the
open
Country
was
exposed
to
the
fury
of
the
merciless
enemy
,
yet
because
their
fenced
Cities
(
whereof
Ierusalem
and
Samaria
were
the
chief
)
were
at
present
free
,
they
lived
at
ease
,
and
never
regarded
the
miseries
of
others
.
Vers.
6.
6
There
was
amongst
them
,
perverseness
,
obstinacy
,
and
rebellion
.
Vers.
12.
7
Perverting
of
Justice
.
Vers.
12.
8
Carnal
confidence
,
and
gloriation
in
that
which
could
not
help
them
.
Vers.
13.
The
Lord
had
born
long
with
these
their
great
provocations
,
and
used
all
means
to
amend
them
,
but
all
in
vain
,
and
therefore
now
follows
their
woe
and
punishment
.
As
first
Captivity
,
banishment
and
deportation
out
of
their
own
Land
.
Vers.
7.
2
Detestation
of
them
and
their
priviledges
.
Vers.
8.
3
Desolation
and
destruction
of
their
Cities
,
by
the
Sword
,
confirmed
by
Gods
Oath
.
Vers.
8.
4
Desperation
,
and
sinking
under
their
carnal
confidences
.
They
should
be
so
terrified
,
that
they
should
not
once
dare
to
make
mention
of
the
name
of
the
Lord
.
Ve●s
.
10.
5
The
Pestilence
should
rage
so
terribly
,
that
if
a
numerous
family
be
reduced
to
ten
,
those
ten
shall
dye
,
and
for
want
of
others
,
a
mans
Uncle
shall
bury
him
.
Vers.
9
,
10.
6
An
Epidemical
and
general
destruction
of
rich
and
poor
,
Palaces
and
Cottages
,
none
shall
escape
,
but
as
all
had
sinned
,
so
all
should
now
be
punisht
for
their
sins
,
from
one
end
of
the
Land
to
the
other
.
A
forein
enemy
like
a
violent
flood
should
over-run
the
whole
land
from
North
to
South
,
and
from
one
side
to
the
other
.
Woe
to
them
that
are
at
ease
in
Sion
.
In
this
first
Verse
,
the
Prophet
thunders
against
the
secure
,
and
sensual
Inhabitants
of
Iudah
and
Israel
and
especially
against
the
great
ones
,
Qui
ut
divitiis
,
sic
vitiis
primi
fuere
;
as
they
abounded
in
wealth
,
so
in
wickedness
also
;
who
gave
themselves
to
Pastimes
,
and
Merriment
,
in
despight
of
the
Prophets
threatnings
,
and
that
in
a
time
when
Gods
Judgements
were
round
about
them
.
Though
Amos
were
primarily
sent
to
Israel
,
yet
Iudah
being
partaker
with
them
in
Sin
,
he
all
along
in
this
Chapter
joyns
them
together
in
reproof
.
In
the
words
we
have
,
1.
A
Iudgement
denounced
,
included
in
the
Particle
,
H●i
,
Woe
,
which
is
used
three
waies
in
Scripture
.
-
1
By
way
of
Commiseration
,
when
we
are
grieved
at
the
calamities
which
we
see
are
coming
upon
a
people
,
Ier.
6.4
.
&
13.
ult.
Micah
7.1
.
-
2
By
way
of
Imprecation
,
when
we
pray
for
the
destruction
of
the
incurable
enemies
of
Gods
Church
,
Psalm
40.14
,
15.
-
3
There
is
a
woe
of
Prediction
,
and
denu●tiation
,
which
is
the
Woe
here
meant
,
where
the
Prophet
fore-tells
,
and
denounceth
Judgements
temporal
and
eternal
,
against
this
obstinate
and
back-sliding
people
.
Hee
threatens
them
with
a
Woe
of
Captivity
,
and
general
desolation
here
,
which
was
but
a
fore-runner
of
their
eternal
destruction
hereafter
.
And
this
woe
of
denouncing
miseries
against
an
impenitent
People
,
is
very
frequent
in
Scripture
;
as
Isa.
3.11
.
&
5.11
,
18.
Ezek.
16.23
.
Mat.
11.21
.
&
23.23
,
25.
Luke
6.24
.
The
Prophet
had
oft
fore-told
them
of
evils
approaching
,
but
they
were
no
whit
awakened
thereby
,
but
Princes
,
and
people
still
lay
secure
,
and
sung
a
requiem
to
themselves
;
putting
the
evil
day
farre
from
them
;
therefore
the
Prophet
falls
to
denouncing
Woes
against
them
,
the
better
to
awaken
them
out
of
their
deep
sleep
,
and
security
.
The
Woe
prefixt
in
the
front
of
this
Verse
,
is
to
bee
understood
in
the
rest
of
the
Verses
,
as
vers.
3.
Woe
to
them
that
put
the
evil
day
farre
from
them
.
Woe
to
them
that
lye
upon
beds
of
Ivory
,
&c.
vers.
4.
Woe
to
them
that
chant
to
the
sound
of
the
Viol
,
vers.
5.
Woe
to
them
that
drink
Wine
in
bowls
,
ver.
6.
2
Here
are
the
Persons
against
whom
this
Judgement
is
denounced
,
and
those
are
,
-
-
2
He
thunders
against
Carnal
confident-ones
,
who
trusted
in
the
Mountaine
of
Samaria
;
that
is
,
they
trusted
in
the
strength
and
riches
of
Samaria
,
their
chief
City
,
as
if
it
were
invincible
;
and
by
reason
of
its
situation
impregnable
.
They
trusted
not
in
God
,
but
in
their
wealth
and
walls
.
-
3
Ungrateful
men
;
God
had
made
them
the
Head
of
the
Nations
,
and
brought
them
into
Canaan
,
a
Land
flowing
with
Milk
and
Honey
;
and
by
his
owne
Almighty
Power
he
planted
them
there
,
and
drove
out
the
Canaanites
before
them
,
(
Psal.
44.3
.
&
78.55
.
)
but
they
forgot
the
God
of
their
Mercies
,
To
whom
the
House
of
Israel
came
.
This
is
another
Priviledge
;
these
two
Cities
,
Ierusalem
,
and
Samaria
were
the
chief
Seats
,
and
residence
of
their
Kings
,
and
therefore
here
was
a
great
confluence
of
people
,
both
for
Civil
and
Ecclesiastical
affairs
,
Iudah
and
Benjamin
went
to
Ierusalem
,
and
the
ten
Tribes
to
Samaria
,
3
Here
are
the
Places
where
those
Sinners
dwelt
,
and
that
is
in
Ierusalem
,
of
which
Mount
Sion
was
an
eminent
part
,
and
therefore
is
oft
put
for
Ierusalem
it self
(
à
parte
praestantiori
fit
denominatio
)
this
was
the
Metropolis
of
Iudah
,
as
Samaria
was
of
the
Ten
Tribes
▪
Samaria
is
principally
threatned
,
yet
because
the
other
two
Tribes
were
their
brethren
in
sin
,
therefore
he
threatens
them
with
parity
of
punishment
.
The
inhabitants
of
these
two
chief
Cities
were
more
secure
and
sensual
in
the
midst
of
Gods
Judgements
than
other
parts
of
the
Land
,
and
therefore
the
Prophet
deals
more
sharply
and
roundly
with
them
,
and
by
a
Prolepsis
prevents
a
cavil
,
whereas
they
might
object
,
that
they
were
the
chief
of
the
Nations
,
and
all
the
people
resorted
to
their
Cities
for
Justice
,
and
for
the
Worship
of
God
,
and
therefore
they
concluded
,
that
God
would
not
destroy
them
,
Yea
,
therefore
saith
the
Prophet
,
God
will
destroy
you
,
because
you
sin
against
such
Mercies
and
Priviledges
.
OBSERVATIONS
.
1
The
Scripture
is
full
of
Divine
Rhetorick
and
Eloquence
.
Carnal-worldly-wise-men
look
upon
the
Bible
(
as
St.
Austin
did
before
his
conversion
)
as
a
book
of
a
low
,
Aug.
Confes.
l.
3.
c.
5.
incompt
,
unlearned
stile
.
This
very
sixth
of
Amos
will
in
part
confute
such
.
V.
Perkins
on
Heb.
11.12
.
p.
93.
&
Rivet
Isagoge
ad
Scripturas
,
cap.
28.
p.
1026.
fol.
Vol.
2.
The
Prophecie
of
Esay
abounds
with
such
a
fluent
,
divine
,
grave
,
and
lofty
stile
,
that
all
the
eloquence
of
Cicero
,
and
all
the
flowers
of
Demosthenes
,
with
the
rest
of
those
admired
Heathens
,
is
but
as
Chaff
to
Wheat
,
and
Dross
to
refined
Gold
.
Hence
the
Scripture
is
compared
to
a
pleasant
Garden
bedeckt
with
Flowers
,
and
a
rich
Garment
beset
with
Pearls
;
when
the
depth
of
learning
that
there
lyes
hid
is
uncovered
,
then
the
glory
of
the
Word
doth
affect
us
,
and
leaves
a
deep
impression
of
its
excellency
upon
our
spirits
.
VVee
should
not
therefore
barely
read
the
VVord
,
but
search
the
Scriptures
,
and
dig
those
Mines
,
that
wee
may
the
better
finde
out
the
Golden
Oare
,
Iohn
5.39
.
VVee
should
also
bless
God
,
Ant.
Burgess
on
1
Cor.
3.5
.
p.
74.
who
hath
given
such
variety
of
gifts
unto
men
,
for
the
good
of
his
Church
.
Some
are
Eloquent
Orators
,
Isa.
3.3
.
Others
are
Acute
Disputants
,
and
mighty
in
convincing
,
as
Apollos
,
Act.
18.24
,
28.
Some
are
milde
and
gentle
,
as
Barnabas
,
others
more
fierce
and
fervent
,
as
Peter
and
Paul
.
the
sweet
singer
of
Israel
,
many
spiritual
songs
are
scattered
up
and
down
the
Scripture
,
but
none
excelled
in
that
gift
,
like
David
,
who
was
more
especially
inspired
by
the
Holy
Ghost
,
and
singularly
qualified
for
that
purpose
All
these
hath
God
gifted
for
the
good
of
his
Church
,
1
Cor.
3.22
.
Observ.
2.
Those
that
are
highest
in
Priviledges
may
bee
nearest
to
miseries
.
Woe
to
Sion
first
,
and
then
to
Samaria
;
So
Rom.
2.9
.
Wrath
falls
upon
the
Iew
first
,
Woe
to
them
that
are
at
ease
in
Sion
.
3.
Gods
Ministers
must
denounce
Woes
against
the
wicked
.
As
they
must
proclaim
promises
to
the
penitent
,
so
they
must
denounce
judgements
against
the
obstinate
.
They
must
make
a
difference
,
to
some
they
must
shew
lenity
,
and
to
others
severity
,
Iude
22
,
23.
What
dreadful
woes
do
all
the
Prophets
denounce
against
impenitent
sinners
.
Christ
,
who
was
love
it self
,
and
in
whom
there
was
no
gall
,
nor
guile
,
yet
how
many
dreadful
woes
did
he
denounce
against
the
hypocritical
Pharisees
,
even
eight
woes
together
,
Mat.
23.13
,
14
,
15
,
16
,
23
,
25
,
27
,
29.
If
men
will
be
so
bold
as
to
proclaim
their
wickednesse
,
Ministers
must
be
so
bold
,
as
to
proclaim
their
woes
.
4.
Woe
and
sorrow
is
the
portion
of
secure
sinners
.
Both
Legal
woes
,
and
Evangelical
woes
;
temporal
,
spiritual
,
and
eternal
woes
.
The
Law
cryes
,
Woe
to
such
sinners
,
and
so
doth
the
Gospel
;
but
Gospel-woes
are
the
sadder
of
the
two
;
for
if
the
Law
say
,
woe
to
us
,
yet
the
Gospel
may
say
mercy
to
us
;
but
if
the
Gospel
say
,
woe
to
us
,
where
shall
we
finde
mercy
?
'T
is
true
,
sinners
may
laugh
and
be
merry
in
the
acting
of
sin
,
The
end
is
death
,
Rom.
6.21
.
As
all
the
promises
of
Grace
and
Mercy
hang
over
the
heads
of
the
godly
,
and
drop
blessings
upon
them
which
way
soever
they
go
;
so
clouds
of
wrath
hang
over
the
heads
of
the
wicked
,
dropping
judgements
upon
them
even
in
their
highest
prosperity
,
when
they
think
themselves
most
free
from
misery
.
The
mirth
of
every
secure
sinner
that
goes
singing
to
hell
,
is
no
better
than
madnesse
;
for
where
security
goes
before
,
destruction
ever
follows
;
When
men
cry
Peace
,
Peace
,
then
comes
sudden
and
swift
destruction
,
Luk.
12.19
,
20.
1
Thes.
5.3
.
Secure
Laish
became
a
booty
to
its
enemies
,
Iudg.
18.27
.
Carelesse
Ethiopians
shall
be
made
afraid
,
Ezek.
30.9
.
And
carelesse
Daughters
shall
be
troubled
,
Isa.
32.9
,
10
,
11.
God
is
much
displeased
with
a
people
,
when
the
fire
of
his
wrath
shall
beset
them
round
about
,
and
yet
they
remain
unhumbled
and
insensible
,
Isa.
22.12
,
13.
and
42.
ult.
5.
God
usually
fore-warns
us
of
woe
,
before
hee
sends
woe
.
Hee
first
cuts
men
down
with
the
sword
of
his
mouth
,
before
he
cuts
them
off
with
the
sword
of
his
hand
.
Hee
delights
not
to
take
sinners
at
an
advantage
,
but
loves
to
exercise
his
patience
towards
them
,
that
they
might
repent
,
as
wee
see
in
both
the
destructions
of
Ierusalem
,
the
one
by
the
Caldeans
,
which
was
fore-told
by
the
Prophets
,
and
the
other
by
the
Romans
,
6.
Carnal
Confidence
ruines
a
Land
.
When
men
forsake
God
,
and
trust
in
men
and
mountains
,
in
Kings
and
Kingdomes
,
in
Guards
and
Garrisons
,
both
they
and
their
creature-confidences
shall
perish
;
for
,
as
there
is
no
policy
,
so
there
is
no
power
or
fortifications
that
can
defend
us
against
God
,
Prov.
21.30
,
31.
Use
means
wee
may
,
but
we
must
not
Idolize
them
;
prepare
armies
,
and
strong-holds
,
but
not
trust
in
them
.
They
are
branded
that
trust
in
Riches
,
Psal.
52.7
,
9.
and
cursed
that
trust
in
men
,
Jer.
17.5
,
6.
7.
Ingratitude
is
a
God-provoking
,
and
a
Land-destroying
sin
.
God
had
made
this
people
the
head
of
the
Nations
,
and
chose
them
for
himself
from
amongst
the
Nations
,
VERSE
2.
Pass
yee
on
to
Calneh
,
and
see
,
and
from
thence
go
to
Hemath
the
great
;
then
go
down
to
Gath
of
the
Philistims
,
bee
they
better
than
these
Kingdomes
?
or
their
borders
greater
than
your
borders
?
THE
Prophet
goes
on
to
awaken
Israel
and
Iudah
out
of
their
security
,
and
to
drive
them
from
their
carnal
confidence
in
their
Mountains
,
Ammunition
,
and
fortified
Cities
;
to
this
end
hee
sets
before
them
Gods
Judgements
on
the
Assyrians
,
Caldeans
,
and
Philistims
,
those
Idolatrous
and
Heathenish
Nations
,
whose
bounds
were
larger
,
and
their
Cities
stronger
than
theirs
.
Hee
instanceth
in
three
,
-
Calneh
,
-
Hamath
,
and
-
Gath.
2.
Hamath
,
called
here
the
great
and
mighty
City
to
distinguish
it
from
a
City
of
that
name
in
the
Land
of
Israel
,
Iosh.
19.32
,
35.
3.
Gath
,
a
strong
City
of
the
Philistims
,
well
known
to
Israel
for
its
enmity
against
them
,
2
Sam.
1.20
.
'T
was
at
last
taken
,
its
walls
were
broken
down
,
and
it
made
tributary
to
others
,
2
Chron.
26.6
.
These
bordering
famous
Cities
were
well
known
to
them
,
and
therefore
the
Lord
instanceth
in
them
,
though
under
them
synecdochically
other
flourishing
Cities
which
were
made
a
desolation
,
may
also
bee
included
.
Hee
bids
them
See
,
and
diligently
consider
the
downfall
of
those
places
,
that
their
falls
might
make
them
fear
,
and
flye
from
security
,
oppression
,
and
carnal-confidence
,
lest
they
bee
ruined
as
these
were
,
and
they
bee
made
an
example
unto
others
since
they
will
not
bee
warned
by
others
.
Bee
they
better
than
these
Kingdomes
,
or
the
borders
of
their
Land
greater
than
your
borders
?
These
words
admit
of
some
difficulty
.
Some
make
the
Interrogation
a
Negation
,
q.
d.
Are
these
Nations
better
than
yours
?
in
no
wise
,
for
do
but
compare
your
Kingdome
of
Iudah
and
Israel
with
those
Kingdomes
,
your
Cities
with
their
Cities
,
and
your
borders
with
theirs
;
and
it
will
easily
appear
,
that
none
of
those
Nations
are
better
than
your
Nation
,
for
either
they
are
Tributary
to
others
,
or
ruined
:
God
hath
done
more
for
you
,
than
for
them
in
many
respects
,
the
greater
is
your
sin
,
and
the
sorer
will
your
punishment
bee
,
if
you
abuse
so
pleasant
a
Land
,
and
such
rich
mercies
to
the
dishonour
of
him
that
gave
them
.
Thus
they
bring
in
the
Lord
upbraiding
them
for
their
ingratitude
,
that
they
had
not
rendred
according
to
the
mercies
hee
had
shewed
them
.
This
sense
is
good
,
and
many
learned
men
go
this
way
,
and
though
it
must
bee
acknowleded
,
that
if
wee
look
on
Canaan
,
Israels
Land
with
all
its
priviledges
,
it
was
the
glory
of
all
Lands
,
Ezek.
20.15
.
yet
other
Nations
might
surpass
it
for
strength
,
and
greatness
of
Cities
,
for
largeness
of
borders
,
and
for
amenity
and
fruitfulness
of
soil
,
as
Babylon
did
.
But
with
submission
to
better
judgements
,
I
conceive
the
Interrogation
to
bee
here
an
Assertion
,
The
summe
of
all
is
this
,
O
yee
Inhabitants
of
Jerusalem
and
Samaria
,
that
glory
in
Mount
Sion
,
and
trust
in
the
Mountain
of
Samaria
;
Go
and
see
what
I
have
done
to
Calneh
,
Hemath
and
Gath
,
three
potent
,
populous
,
famous
Cities
,
seated
in
three
different
Kingdomes
,
viz.
Babylon
,
Syria
and
Palestina
;
consider
how
I
have
made
them
a
desolation
for
their
sins
,
and
have
brought
their
borders
into
a
narrower
compass
,
though
they
were
larger
and
pleasanter
than
theirs
,
and
were
fortified
both
by
Art
and
Nature
:
Bee
warned
therefore
by
their
example
,
and
go
not
on
in
your
Idolatry
,
Luxury
,
Security
,
and
Obstinacy
,
lest
you
also
become
a
desolation
like
to
them
.
OBSERVATIONS
.
1.
Wee
should
diligently
observe
,
and
carefully
consider
the
Iudgements
of
God
on
others
.
We
should
not
let
a
judgement
passe
that
we
see
at
home
,
or
hear
of
abroad
,
without
learning
something
of
God
from
it
.
As
wee
should
consider
his
mercies
to
make
us
love
him
,
so
we
should
consider
his
judgements
to
make
us
fear
him
.
Hence
't
is
that
God
bids
his
people
here
,
Go
,
Go
,
Go
;
Go
to
Calneh
,
Go
to
Hemath
,
Go
to
Gath
,
and
consider
what
I
have
done
to
them
for
their
sins
.
Go
not
with
your
feet
,
but
with
your
affections
;
go
not
in
body
to
view
the
ruines
of
those
places
,
(
for
that
you
may
do
and
be
never
the
better
)
but
in
your
Meditations
go
thither
,
and
observe
Gods
hand
upon
them
to
awaken
you
.
As
a
man
may
go
to
Heaven
even
whilst
his
body
is
on
earth
,
yet
by
Meditation
hee
may
ascend
thither
;
so
by
Meditation
we
may
go
to
Germany
,
Savoy
,
Ireland
,
Poland
,
and
see
Gods
Judgements
there
.
Do
not
barely
think
of
Gods
Judgements
,
but
ponder
every
circumstance
,
and
rest
not
till
you
have
suckt
some
benefit
out
of
them
,
and
got
your
heart
affected
with
them
.
Wicked
men
never
once
think
of
God
or
his
judgements
,
they
forget
him
daies
without
number
,
and
he
is
not
in
any
of
their
thoughts
,
and
as
for
his
judgements
they
are
far
above
out
of
his
sight
;
or
if
he
sleightly
think
of
them
,
that
is
all
:
But
you
must
know
that
there
are
three
Acts
of
the
Soul
,
1.
Cogitation
.
2.
Meditation
.
3.
Consideration
.
Cogitation
is
a
thought
and
away
.
Meditation
is
a
dwelling
longer
upon
an
Object
.
But
Consideration
looks
round
about
,
and
weighs
all
Circumstances
of
Judgements
and
Mercies
,
that
they
may
take
a
deeper
impression
upon
our
hearts
;
and
this
is
that
which
the
Lord
so
oft
calls
for
;
Hee
would
have
us
consider
our
waies
,
to
humble
us
,
Hag.
1.5
,
7.
His
Iudgements
to
fear
us
,
Iob
23.15
.
His
Mercies
to
allure
us
,
1
Sam.
12.24
.
His
Word
,
that
wee
may
attain
the
practical
knowledge
of
it
,
2
Tim.
2.7
.
2.
Gods
Iudgements
on
others
must
awaken
us
.
Their
destruction
must
be
our
instruction
.
As
Gods
people
here
must
go
to
Calneh
,
Hemath
,
and
Gath
,
so
he
bids
them
go
to
Shiloh
,
and
consider
what
hee
did
to
that
priviledged
place
,
3.
Sin
brings
famous
Cities
to
ruine
.
Wee
see
here
three
famous
Cities
with
all
their
Territories
made
a
desolation
for
their
sins
.
VERSE
3.
Yee
that
put
far
away
the
evil
day
,
and
cause
the
seat
of
violence
to
draw
near
.
IN
this
Verse
the
Prophet
goes
on
with
his
charge
,
especially
against
the
Judges
,
Rulers
,
Counsellours
,
and
those
in
Power
and
Authority
in
the
Kingdome
of
Iudah
and
Israel
.
Hee
chargeth
them
in
this
Verse
with
two
sins
,
which
were
the
effects
and
evidence
of
their
security
before
mentioned
,
Verse
1.
The
first
is
the
contempt
of
Gods
Threatnings
,
God
oft
foretold
them
by
his
Prophets
that
Judgements
were
coming
upon
them
,
but
they
would
not
beleeve
it
,
but
put
the
evil
day
far
from
them
;
Sleighting
Gods
Threatnings
as
if
they
had
been
but
fables
,
and
would
never
surprize
them
.
Though
they
walk
in
wayes
of
wickednesse
,
adding
sin
to
sin
,
and
daily
provoked
the
Lord
to
anger
,
yet
they
blest
themselves
in
their
evil
wayes
,
promising
themselves
peace
and
prosperity
for
all
that
.
They
were
setled
upon
their
lees
,
and
lived
without
any
fear
or
thought
of
danger
,
giving
themselves
up
to
Idlenesse
,
Wantonnesse
,
Pride
,
Luxury
,
Violence
,
and
all
manner
of
Iniquity
;
not
once
thinking
of
the
destruction
which
was
coming
upon
themselves
,
and
the
Kingdome
.
Yea
they
counted
it
a
loathsome
thing
(
as
the
word
in
the
Original
signifies
)
once
to
mention
the
evil
day
.
Q.
But
what
was
that
evil
day
?
Diem
mali
,
i.
e.
diem
panae
,
synes.
Gen.
A.
The
evil
day
here
meant
,
was
more
especially
the
day
of
their
Captivity
,
when
the
Assyrian
should
come
and
carry
away
Israel
,
and
the
Babylonian
should
come
and
carry
away
Iudah
out
of
their
own
Land
into
Captivity
and
banishment
.
This
evil
day
the
Prophet
calls
before
,
a
day
of
darkness
,
and
not
of
light
,
Amos
5.18
.
19
,
20.
q.
d.
Yee
have
long
lived
in
sensuality
and
security
,
as
if
you
had
been
far
from
an
evil
day
,
and
yet
you
are
marked
out
,
and
set
apart
for
an
evil
day
.
All
the
evil
dayes
which
you
have
hitherto
escaped
,
do
but
lead
you
to
an
evil
day
from
which
there
will
bee
no
escaping
.
But
the
words
are
better
read
actively
(
according
to
our
Translation
)
setting
forth
the
danger
that
attends
voluptuous
and
sensual
men
,
And
cause
the
seat
of
violence
to
draw
near
.
Here
is
a
second
effect
and
fruit
of
their
security
,
and
that
is
Tyranny
,
and
Injustice
,
Cruelty
and
Oppression
.
They
cause
the
seat
of
Violence
to
draw
near
.
This
sin
doth
necessarily
follow
the
former
,
for
when
men
are
hardened
in
sin
and
security
,
putting
off
the
Threatnings
of
God
,
and
driving
away
all
fear
of
danger
from
themselves
,
such
must
needs
grow
outragious
and
cruel
,
Quest.
But
what
is
meant
by
causing
the
Seat
,
or
Throne
of
Violence
to
draw
neer
?
Answr
.
1.
Negatively
;
it
cannot
be
meant
of
the
Assyrian
,
or
any
other
enemies
power
that
was
coming
neer
;
Yee
cause
the
seat
of
Violence
to
draw
neer
;
that
is
,
(
say
some
)
by
your
sins
yee
cause
the
violent
Assyrian
and
Babylonian
to
draw
neer
,
and
come
against
you
to
your
own
destruction
.
This
is
a
Truth
,
but
not
from
this
Text.
2.
Much
lesse
can
it
be
meant
of
causing
any
false
feasts
or
Sabbaths
to
draw
neer
;
Shabat
quiescere
.
as
the
Septuagint
mistaking
the
Original
(
as
they
do
very
often
)
do
render
it
,
appropinquantes
Sabbata
mendacia
,
as
if
they
had
set
up
false
Sabbaths
,
which
God
abhorred
.
But
this
is
far
from
the
scope
of
the
Text.
3.
Neither
is
it
put
Antithetically
,
by
way
of
opposition
to
the
former
clause
,
q.
d.
O
yee
voluptuous
and
secure
sinners
,
yee
put
the
evil
day
far
from
you
,
and
yet
by
your
sins
yee
pull
it
upon
you
,
persevering
still
in
your
oppression
and
cruelty
;
you
would
fain
put
off
the
judgement
from
you
,
yet
you
will
not
remove
your
sins
,
which
cause
the
Iudgement
.
But
the
meaning
briefly
is
this
.
The
Prophet
chargeth
them
with
their
going
on
in
their
Luxury
and
Inhumanity
,
oppressing
,
and
vexing
the
poor
and
needy
,
which
had
no
helper
.
They
were
so
hardned
in
their
sin
,
that
now
nothing
but
unrighteousness
,
and
violence
reigned
amongst
them
.
They
had
turned
the
[
*
](A45333-e79770-b)
*
Sedes
,
i.
e.
tribunal
.
(
Syn●c
.
Gen.
)
Violentia
,
i.
e.
in
qua
p●onuntiatis
violentas
senicutias
,
seu
in
qua
violentiam
exercetis
sententiis
vestris
.
Met.
adjuncti
.
Seat
of
Justice
into
the
Seat
of
Injustice
,
and
the
Throne
of
Majesty
into
the
throne
of
Iniquity
,
establishing
mischief
by
a
Law
(
Psal.
94.20
.
)
rushing
violently
into
sin
,
as
the
Horse
into
the
battle
;
abusing
their
power
to
the
abasing
of
their
brethren
.
So
much
is
implied
by
the
Seat
,
and
Throne
of
violence
,
as
appears
by
the
like
expression
,
Revel.
2.13
.
Christ
commends
the
Church
of
Pergamus
for
her
constancy
to
the
truth
,
and
that
in
a
place
where
Satan
had
his
throne
,
i.
e.
in
a
place
where
Heresie
,
Superstition
,
Idolatry
,
and
all
kind
of
wickedness
prevailed
,
and
bare
sway
without
controul
:
for
where
sin
reigns
,
there
Sathan
rules
,
and
there
he
erects
his
throne
.
OBSERVATIONS
.
Three
Observations
do
Naturally
flow
from
these
words
.
-
1
That
God
hath
an
evil
day
,
to
bring
upon
evil
men
.
-
2
That
evil
men
put
this
evil
day
farre
from
them
.
-
3
That
when
they
do
so
,
then
they
run
into
violence
and
outrage
.
1
Of
the
first
,
That
God
hath
an
evil
day
,
to
bring
upon
evil
men
.
As
they
have
had
their
time
of
provoking
him
,
with
the
evil
of
sin
,
so
he
will
find
a
time
to
vexe
them
,
with
the
evil
of
punishment
.
2
It
is
the
property
of
wicked
men
,
to
put
the
evil
day
farre
from
them
.
They
look
upon
Gods
Judgements
at
a
distance
,
not
so
much
as
once
dreaming
of
them
,
till
they
light
upon
them
.
They
cry
,
Peace
,
peace
,
when
sudden
and
swift
destruction
is
at
hand
.
This
is
usual
with
wicked
men
,
the
god
of
this
World
hath
blinded
their
eyes
,
and
they
wilfully
put
out
their
owne
eyes
,
lest
they
should
see
that
which
would
but
trouble
them
,
and
hinder
their
carnal
mirth
.
They
cry
,
Let
us
eat
and
drink
(
even
when
Judgements
are
ready
to
fall
upon
their
heads
)
and
if
wee
must
dye
to
morrow
,
let
's
be
merry
before
we
dye
.
Isa.
22.13
.
thus
they
are
jeering
,
when
they
should
be
fearing
;
they
take
no
notice
of
Gods
Judgements
,
they
are
farre
above
out
of
his
sight
,
Psal.
10.5
.
Let
Noah
warn
the
Old
World
one
hundred
and
twenty
years
together
,
of
an
approaching
Judgement
,
yet
they
knew
nothing
till
the
floud
came
,
and
swept
them
all
away
;
and
as
it
was
then
,
so
saith
our
Saviour
it
will
be
at
the
end
of
the
world
,
Mat.
24.37
,
38
,
39.
2
Pet.
3.3
,
4.
This
hastens
wrath
,
when
men
cry
,
the
dayes
are
prolonged
,
and
because
Judgements
are
deferred
,
therefore
they
will
never
come
;
this
makes
the
Lord
come
suddenly
upon
such
sinners
,
Ezek.
12.22
,
27.
Amos
9.10
.
Sensuality
and
security
close
mens
eyes
,
that
they
cannot
see
an
evil
day
approaching
,
Luke
21.34
.
it
makes
men
feel
trouble
before
they
see
it
,
and
to
be
past
hope
before
they
had
any
fear
of
hurt
.
Wicked
men
,
when
they
are
in
prosperity
,
they
dream
they
shall
so
continue
to
eternity
;
hence
the
Prophet
brings
them
in
,
making
Covenants
with
Death
,
and
agreements
with
Hell
,
and
compacts
with
all
other
troubles
,
that
they
should
not
come
nigh
them
.
Thus
they
foolishly
conceit
,
and
speak
,
Isa.
28.15
.
If
the
over-flowing
scourge
pass
thorow
,
yet
it
shall
not
come
nigh
us
.
Thus
they
make
lyes
their
refuge
,
and
under
falshood
doe
they
hide
themselves
.
Notwithstanding
all
the
Judgements
threatned
against
them
for
their
sins
,
yet
they
vainly
promised
themselves
safety
,
and
impunity
,
as
if
they
had
been
at
a
fee
with
the
Devil
,
and
Hell
,
and
thereupon
call
for
Wine
,
and
strong
drink
,
pampering
and
flattering
themselves
in
their
sin
,
confidently
concluding
(
as
if
all
the
World
,
and
Time
it self
were
at
their
dispose
)
that
to
morrow
should
be
as
this
day
,
and
much
more
abundant
,
q.
d.
Those
sad
Predictions
of
the
Prophet
will
never
come
,
but
we
shall
scape
as
well
for
the
future
as
we
have
done
hitherto
,
yea
better
,
and
more
happily
,
Isa.
56.
ult.
But
let
us
be
moved
with
fear
as
Noah
was
,
Heb.
11.7
.
and
get
into
the
Ark
of
Gods
favour
and
protection
,
and
then
we
may
sweetly
sing
,
The
Lord
is
my
light
and
my
salvation
,
whom
should
I
fear
?
at
famine
and
destruction
in
an
holy
security
thou
mayest
laugh
,
for
in
six
troubles
the
Lord
will
be
with
thee
,
and
in
the
seventh
he
will
not
leave
thee
,
Timor
facit
consiliativos
.
Arist.
Rhet.
l.
2.
c.
6.
Job
6.19
,
20
,
21
,
22.
get
an
holy
,
prudential
,
providential
fear
,
to
prepare
for
troubles
before
they
come
,
and
then
you
will
not
be
dismayed
at
them
,
when
they
doe
come
;
Darts
fore-seen
are
dintless
,
Iob
3.25
.
Psal.
46.
&
112.6
,
7.
Hab.
3.16
.
Realize
dangers
as
if
they
were
present
,
that
will
help
to
awaken
us
;
but
when
men
look
upon
Judgements
at
a
great
distance
,
They
put
the
evil
day
farre
away
,
and
then
cause
the
seat
of
violence
to
draw
near
.
3
Obs.
Where
carnal
security
,
and
Atheistical
contempt
of
Gods
Iudgements
goeth
before
,
there
cruelty
,
violence
,
and
all
manner
of
wickedness
follows
.
Where
health
,
wealth
,
peace
,
and
security
goes
before
;
there
pride
,
oppression
,
blasphemy
,
and
cruelty
usually
follows
,
Psal.
73.4
,
5
,
6
,
7
,
8
,
9.
&
94.4
,
5
,
6
,
7.
especially
when
wickedness
gets
into
the
Throne
,
and
sits
on
the
seat
of
Judicature
,
having
all
power
in
its
hand
to
oppress
the
poor
,
and
vexe
the
needy
,
then
it
becomes
exceeding
tyrannical
and
cruel
.
VERSE
4.
That
lye
upon
Beds
of
Ivory
,
and
stretch
themselves
upon
their
Couches
,
and
eat
the
Lambs
out
of
the
flock
,
and
the
Calves
out
of
the
midst
of
the
stall
.
THe
Prophet
goes
on
with
his
Charge
against
the
Rulers
of
Iudah
and
Israel
.
In
this
verse
hee
chargeth
them
with
a
fourth
Sin
,
which
was
an
effect
and
evidence
of
their
security
,
and
that
is
Luxury
and
Sensuality
;
they
spent
their
time
in
eating
,
drinking
,
sleeping
,
in
mirth
and
musick
,
without
any
sense
or
sorrow
for
the
afflictions
of
Ioseph
.
Like
Swinish
Epicures
,
they
minded
nothing
but
their
pleasures
,
stretching
themselves
on
their
Ivory-beds
,
eating
the
fattest
of
the
flock
,
inventing
variety
of
Musick
and
Melody
,
and
new
waies
to
increase
their
mirth
;
drinking
wine
in
deep
carousing
cups
,
and
anointing
their
bodies
with
the
principal
and
most
precious
oyntments
which
those
times
and
places
afforded
.
And
that
which
highly
aggravates
their
sin
was
this
,
that
all
this
was
done
in
a
time
of
mourning
,
when
Gods
hand
was
upon
the
Regions
round
about
them
,
and
they
should
have
humbled
themselves
in
dust
and
ashes
,
and
lay
on
the
very
ground
for
their
great
provocations
;
yet
then
were
they
lying
on
beds
of
Ivory
,
and
gave
themselves
up
to
all
manner
of
pastimes
and
merriment
.
The
Prophet
therefore
the
better
to
awaken
them
,
doth
raise
his
stile
,
and
in
a
most
curious
Rhetorical
strain
doth
set
before
them
their
lust
and
luxury
,
their
sin
and
misery
.
Quest.
The
question
then
will
bee
,
whether
this
curious
fare
,
costly
beds
,
and
other
creature-delights
be
simply
unlawful
?
Ans.
They
are
not
per
se
,
and
in
themselves
simply
unlawful
.
God
allows
great
men
to
lye
better
,
and
fare
better
,
and
go
finer
than
inferiour
persons
,
provided
they
use
them
soberly
,
seasonably
,
and
thankfully
.
The
Lord
hath
given
us
all
things
richly
to
enjoy
,
1
Tim.
6.17
.
But
then
we
must
not
abuse
them
to
riot
and
excesse
,
So
that
here
wee
have
,
1.
The
Sin
reproved
,
and
that
is
,
Luxury
.
2.
The
kinds
or
specification
of
this
Luxury
,
and
that
is
fourfold
,
They
exceeded
-
1
In
Eating
,
Verse
4.
-
2
In
Musick
,
Vers.
5.
-
3
In
Drinking
,
Vers.
6.
-
4
In
Costly
Oyntments
,
Vers.
6.
They
lye
upon
beds
of
Ivory
.
Ordinary
beds
content
not
these
effeminate
ones
,
they
must
have
costly
,
curious
beds
made
of
the
finest
Ivory
,
filled
with
the
softest
feathers
,
and
no
doubt
but
they
were
adorned
with
gold
and
silver
,
as
others
had
been
before
them
,
Hos.
1.6
.
They
were
so
proud
,
that
even
their
beds
,
which
should
have
minded
them
of
their
graves
,
proclaimed
their
pomp
and
vanity
.
They
lye
upon
Ivory
bed-steeds
;
or
as
the
words
are
in
the
fountain
,
Gnal
Mittoth
Shen
,
super
lectis
dentis
.
Met.
Mat.
they
lye
upon
Bed●steeds
of
the
Tooth
,
viz.
such
as
were
made
of
the
Elephants
Tooth
,
which
we
call
Ivory
.
Not
that
the
Bed-steeds
were
wholly
made
of
Ivory
,
but
some
principal
parts
of
them
were
adorned
with
this
rarity
,
which
came
from
India
,
and
remote
parts
,
Ezek.
27.15
.
They
were
not
lecti
eburnei
,
but
eburati
,
not
totally
made
,
but
checkered
or
covered
with
Ivory
;
for
herewith
stately
things
were
wont
to
be
garnished
because
of
its
whitenesse
and
dearnesse
,
for
what
is
far
fetched
,
and
dear
bought
,
delights
the
wantons
of
the
world
.
In
those
Eastern
parts
they
delighted
much
in
Ivory
;
hence
in
Scripture
wee
read
of
Ivory-houses
,
2
Kings
22.39
.
Amos
3.15
.
Ivory-Palaces
,
Psal.
45.9
.
Ivory-Thrones
,
2
Chron.
9.17
.
Ivory-benches
,
Ezek.
27.6
.
Ivory-Towers
,
Cant.
7.4
.
Ivory-Vessels
,
Rev.
18.12
.
and
Ivory-beds
,
as
in
the
Text.
Hashshokebim
,
Iacentes
,
●
Shacab
,
procubuit
,
jacuit
;
It
was
their
daily
Trade
so
to
do
,
as
the
participle
implies
.
On
these
they
lay
sleeping
,
having
little
else
to
do
.
They
were
not
lecti
discubitarii
,
beds
to
lye
and
eat
on
,
(
as
the
custome
then
was
)
but
lecti
lascivi
,
soft
beds
on
which
they
lay
sleeping
,
and
stretching
themselves
idly
and
lasciviously
,
for
so
it
follows
,
They
stretch
themselves
upon
their
Couches
.
When
they
should
be
serving
God
in
their
places
and
callings
,
they
in
a
lazy
,
luskish
,
lustful
manner
,
lye
yawning
and
stretching
their
pampered
carkasses
upon
their
Couches
.
Some
read
the
words
thus
,
They
are
luxurious
upon
their
Couches
,
that
is
,
they
stretch
themselves
luxuriously
and
lasciviously
upon
their
beds
,
vers.
7.
the
word
is
used
,
Ezek.
17.6
.
for
a
luxuriant
Vine
.
The
sense
is
the
same
.
They
eat
the
Lambs
out
of
the
Flock
,
and
the
Calves
out
of
the
midst
of
the
Stall
.
Sins
seldome
go
single
;
before
they
lay
daintily
,
and
now
they
feed
daintily
;
ordinary
fare
will
not
down
with
them
,
they
must
have
the
fattest
and
finest
that
can
be
pickt
out
of
the
flock
,
Marbec
,
saginarium
,
ubi
vitali
saginantur
.
and
most
fa●ning
fold
.
They
chuse
the
fattest
out
of
the
places
where
they
were
kept
to
be
fatned
,
be
it
field
or
fold
.
Great
beasts
are
fed
in
Pastures
,
but
Calves
are
fed
in
Stalls
,
nomini
apposita
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
&
praeminentiae
cujusdam
significationem
ipsi
quandoque
tribuit
,
seu
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
notat
.
Glassius
in
Philog
.
S.
l.
3.
Tract
.
6.
Canon
.
8.
mihi
p.
765.
Ubi
Plura
.
where
they
are
fed
with
their
Damms
milk
quietly
and
obscurely
,
which
helps
concoction
,
and
fattens
them
sooner
.
Thus
they
gave
themselves
up
to
ease
and
delicacy
,
pampering
themselves
with
the
finest
fare
.
OBSERVATIONS
.
1.
A
lazy
,
sensual
,
Epicurean
life
that
is
spent
in
eating
and
drinking
,
sleeping
,
and
pastimes
,
is
very
displeasing
unto
God
.
This
makes
him
set
a
woe
upon
the
head
of
those
that
are
at
ease
in
Sion
,
lying
on
beds
of
Ivory
,
stretching
themselves
upon
their
Couches
,
and
feeding
on
the
finest
fare
,
fatting
,
and
feasting
themselves
every
day
,
like
the
rich
glutton
,
Luk.
16.19
.
Such
Sensualists
,
that
live
in
pleasure
and
wantonness
St.
Iames
rebukes
,
Iames
5.5
.
These
are
sins
Majoris
adhaerentiae
,
they
are
hardly
shaken
off
;
these
sensual
Epicurean
lusts
do
estrange
the
heart
from
God
,
2.
Ministers
must
not
rest
in
Generals
,
but
they
must
descend
to
particulars
.
2
Sam.
12.7
.
When
the
Prophet
had
denounced
a
woe
against
those
that
were
at
ease
in
General
,
vers.
1.
now
he
descends
to
Particulars
,
and
tells
them
of
the
sins
of
their
beds
and
boards
,
of
their
gluttony
,
drunkenness
,
sensuality
,
inhumanity
,
&c.
This
particular
applying
of
the
Word
to
the
souls
of
people
,
is
the
onely
way
to
convince
and
convert
them
;
for
what
is
spoken
in
general
to
all
,
few
will
apply
particularly
to
themselves
.
This
made
the
Prophets
and
Apostles
to
deal
so
plainly
with
their
people
,
Be
not
then
offended
at
the
plain
and
powerful
preaching
of
the
Word
.
You
will
suffer
the
Lawyer
to
tell
you
of
the
flawes
in
your
estates
,
the
Physician
to
tell
you
of
the
diseases
in
your
bodies
,
the
Watchman
to
tell
you
of
an
approaching
enemy
;
and
will
you
not
suffer
the
Minister
to
tell
you
of
eternal
dangers
,
that
so
you
may
prevent
them
?
3.
Sins
(
especially
great
ones
)
seldome
go
alone
.
Security
went
before
,
now
followes
Luxury
,
Sensuality
,
Drunkenness
,
and
Inhumanity
.
As
great
men
have
great
attendance
,
so
great
Sins
have
many
followers
;
and
as
there
is
a
concatenation
of
Vertues
,
VERSE
5.
That
chaunt
to
the
sound
of
the
Viol
,
and
invent
to
themselves
instruments
of
Musick
,
like
David
.
THe
Prophet
goes
on
,
in
aggravating
the
Sins
of
these
loose
,
luxurious
Rulers
,
who
gave
themselves
up
to
mirth
and
merriment
,
to
feasting
,
singing
,
and
Musick
,
as
if
they
had
been
continually
at
some
Wedding
,
or
celebrating
some
Feast
to
Bacchus
;
and
that
in
a
time
of
mourning
,
when
Gods
Wrath
was
upon
the
regions
round
about
them
,
the
inferiour
people
were
in
deep
distress
,
and
Samaria
it self
was
ready
to
be
made
a
prey
by
the
cruel
Assyrian
;
yet
in
this
juncture
of
time
,
when
they
should
have
fallen
to
Prayers
and
Tears
,
they
fall
to
mirth
and
merry-making
,
not
bating
an
ace
of
their
wonted
pomp
and
pleasure
;
and
therefore
the
Prophet
goes
on
,
in
denouncing
Gods
Judgements
against
them
,
saying
,
Woe
to
them
that
chaunt
,
or
quaver
,
as
it
is
in
the
margin
,
to
the
sound
of
the
Viol
;
They
joyn
their
voyce
to
the
Instrument
,
they
play
and
sing
.
Before
they
pleased
their
Palates
,
and
now
they
delight
their
ears
with
Musical
Instruments
,
fol.
Nullum
vitium
sine
patrocinio
.
that
nothing
might
bee
wanting
to
compleat
their
pleasures
.
They
sing
to
the
mouth
of
the
Viol
(
so
it
is
in
the
fountain
)
they
curiously
quaver
,
and
sing
their
part
in
Consort
;
they
form
and
frame
their
Tones
,
rising
and
falling
according
to
the
Tune
,
and
Harmony
of
the
Viol
,
or
Psaltery
,
the
word
will
bear
both
.
It
was
an
Instrument
that
was
round
and
hollow
,
muuch
like
a
bottle
;
and
Nebel
signifies
a
Bottle
as
well
as
a
Viol.
The
Seventy
call
it
Psalterion
,
and
so
the
word
is
rendred
.
Psal.
33.2
.
Sing
to
the
Lord
with
the
Psaltery
,
or
Viol.
Before
they
had
luxurious
feasts
,
and
now
they
adde
lascivious
musick
.
The
better
to
Patronize
their
prophane
Musick
,
they
bring
in
David
for
their
pattern
.
They
invent
Instruments
of
Musick
like
David
.
They
invent
to
themselves
Instruments
of
Musick
.
They
were
not
content
with
one
or
two
sorts
of
Instruments
,
but
they
invent
variety
of
them
,
the
better
to
gratifie
thier
lusts
.
Plaine
Musick
pleaseth
not
them
,
but
they
beat
their
brains
to
get
the
most
curious
Organs
and
Instruments
that
can
be
gained
for
love
,
Chasab
,
ex
cogitavit
,
deliberavil
,
consultavi●
.
or
money
.
They
set
their
heads
,
and
their
hearts
to
work
,
that
they
might
find
out
wayes
to
please
their
lusts
.
OBSERVATIONS
.
V.
Polydor.
Virgil
.
de
Invent.
Rerum
.
l.
1.
c.
14.
Weemse
Christian
Synagog
.
●
.
6.
p.
143.
1
Abused
Musick
is
displeasing
to
God
.
Musick
in
it self
is
a
good
gift
of
God
,
Gen.
4.21
.
and
must
be
used
to
Gods
glory
,
and
not
to
gratifie
our
lusts
.
Epicures
are
all
for
mirth
and
Musick
,
for
singing
,
feasting
,
dancing
,
and
drinking
,
they
have
their
portion
in
this
life
,
and
they
care
for
no
other
.
Now
Musick
is
abused
when
it
is
,
-
1
Excessive
.
-
2
Unseasonable
.
-
3
An
incentive
to
Lust.
-
4
A
promoter
of
Idolatry
.
1
Musick
is
sinful
when
it
is
Excessive
,
when
men
give
themselves
up
to
mirth
and
Musick
,
neglecting
the
duties
of
their
calling
.
These
tempt
the
Temptor
to
destroy
them
,
and
sin
against
their
owne
Prayers
,
when
they
desire
they
may
not
be
led
into
temptation
,
yet
by
such
prophane
courses
they
lead
themselves
into
them
.
2
When
it
is
unseasonable
;
so
here
,
in
a
time
of
mourning
they
fell
to
Musick
,
and
drove
the
fear
of
God
farre
from
them
.
A
woe
is
denounced
against
such
,
Isa.
5.11
,
12.
3
When
it
is
made
an
Incentive
unto
Lust
,
and
is
used
with
drinking
,
dancing
,
feasting
,
dalliance
and
filthy
Songs
,
jearing
at
Piety
and
pious
men
.
Thus
the
Drunkards
made
Songs
of
David
,
Solent
resp.
cum
Musica
mutari
.
Plato
de
legib.
lib.
2.
Psal.
69.12
.
and
the
Churches
misery
was
their
enemies
musick
,
Lam.
3.63
.
such
kind
of
corrupt
musick
hath
a
great
influence
in
corrupting
mens
manners
.
4
When
it
is
used
to
promote
Idolatry
,
V.
D.
Willet
Synops.
p.
683.
Edit.
ult
.
Exod.
32.18
.
Dan.
3.5
.
Amos
5.23
.
In
Popery
,
the
greatest
part
of
their
Divine
Service
is
spent
in
Theatrical
Musick
,
and
singing
of
Anthems
,
where
the
peoples
ears
are
tickled
,
but
their
hearts
are
never
touched
.
Apostolical
simplicity
suites
best
with
Gospel-worship
.
It
is
not
the
custom
of
our
Churches
(
saith
Iustin
Martyr
)
to
sing
their
Meeters
with
any
such
kind
of
Instruments
,
Iustin
Mart.
Explic.
Quaest.
à
Gentibus
positarum
.
Quaest.
107.
p.
446.
See
more
in
an
excellent
seasonable
Sermon
of
Mr.
Pool
on
Joh.
4.24
▪
preacht
at
Pauls
,
1660.
but
their
manner
is
only
Plain-songs
;
and
gives
very
good
Reasons
in
the
same
place
for
it
.
Q.
But
doe
you
condemn
all
manner
of
Musick
?
A.
No
,
for
Musick
it self
is
not
unlawful
,
but
the
abuse
of
it
.
We
must
therefore
distinguish
of
Musick
.
1
There
is
a
grave
,
composed
,
pious
Musick
,
by
which
contemplation
is
promoted
,
V.
Cassiodor
,
l.
2.
Epist.
40.
Aristot
.
in
Polit.
l.
8
c.
3.4
,
5
,
6
,
7
,
8.
Plato
de
Rep.
Dailog.
3.
the
affections
are
moved
,
sadness
is
expelled
,
the
spirits
are
raised
and
revived
,
composed
and
fitted
for
Gods
Service
and
praise
;
and
to
this
end
the
most
pious
and
noble
spirited
men
have
used
it
;
as
Moses
,
Exod.
15.
Deborah
,
Judg.
5.
Hezekiah
,
Isa.
38.20
.
Iehosaphat
,
2
Chron.
22.27
,
28.
the
Levites
,
Nehem.
12.27
.
1
Chron.
9.33
.
and
the
Saints
,
Revel.
14.2
,
3.
Thus
Elisha
called
for
a
Minstrel
,
2
King
.
3.15
.
the
better
to
quiet
and
compose
his
spirit
,
which
had
been
disquieted
by
a
wicked
King
;
and
to
stir
it
up
in
praying
and
praising
God
,
that
so
he
might
be
the
fitter
for
Prophecy
,
and
the
duties
of
his
calling
,
and
to
receive
what
God
should
reveal
unto
him
;
and
for
this
end
the
Prophets
also
used
it
,
1
Sam.
10.5
.
Thus
David
used
it
,
and
commanded
it
to
be
used
in
praising
God
,
2
Sam.
6.5
.
2
Chron.
5.12
.
Psal.
150.
As
prophane
Musick
delights
the
Devil
,
and
lets
him
into
the
soul
,
so
holy
Musick
and
singing
is
like
a
scourge
to
drive
Satan
out
of
our
hearts
and
houses
.
When
the
devil
spirit
vexed
Saul
with
sadness
and
melancholy
,
David
with
his
Harp
helpt
to
drive
it
away
,
1
Sam.
16.23
.
2.
There
is
a
light
,
loose
,
lustful
,
prophane
,
emasculating
Musick
,
whereby
the
corruptions
which
are
in
the
heart
are
excited
,
and
the
fear
of
God
is
expelled
.
Iob
brings
in
the
wicked
with
their
Timbrel
and
Harp
,
rejoycing
at
the
sound
of
the
Organ
,
Iob
21.12
,
13.
Against
such
the
Prophet
denounceth
a
Woe
,
Isa.
5.11
,
12.
and
24.8
,
9.
The
Philosopher
told
the
Fidlers
,
that
he
could
be
merry
without
such
musick
,
much
more
may
Christians
say
so
.
St.
Ierom
saith
,
Hieron
.
Epis.
10.
ad
F●riam
.
Let
the
singer
be
thrust
out
of
thy
house
as
noxious
,
expel
out
of
thy
doors
all
Fidlers
,
Singing-women
,
with
all
this
Quire
of
the
Devil
,
as
the
deadly
songs
of
Syrens
.
So
Chrysostom
,
Cymbals
,
and
Pipes
,
and
filthy
songs
,
are
the
very
Pomps
and
Hodg-potch
of
the
Devil
.
Antigonus
,
Master
to
Alexander
the
Great
,
Chrysost.
Hom.
42.
in
Acta
.
hearing
his
Scholar
sing
,
he
broke
his
Harp
,
and
threw
it
away
,
saying
,
Aetati
tuae
jam
regnare
convenit
,
non
canere
;
'T
is
time
for
you
now
to
reign
,
and
not
to
sing
.
The
former
sort
of
musick
in
private
may
be
useful
,
but
this
latter
sort
is
odious
and
abominable
.
Obj.
We
read
of
Harps
,
Timbrels
,
Organs
,
and
other
Instruments
of
musick
used
by
the
Iews
in
their
publick
worship
of
God
,
as
appears
by
the
Titles
of
many
Psalms
,
Psal.
4.
and
5.
and
6.
and
8
,
45
,
54
,
60
,
61
,
67
,
69
,
70
,
80
,
81
,
150.
and
therefore
wee
may
use
Musick
now
in
Gospel
times
.
Answ.
It
doth
not
follow
,
for
there
were
many
Ceremonial
Rites
used
in
the
time
of
the
Law
,
which
are
abolisht
in
the
time
of
the
Gospel
,
of
which
this
is
one
.
The
Church
was
in
its
infancy
in
Old
Testament-times
,
and
therefore
the
Lord
allured
them
to
his
worship
by
external
Rites
and
Ceremonies
,
which
by
the
coming
of
Christ
are
abolished
,
the
Substance
being
come
,
the
Shadows
are
gone
.
The
Gospel
calls
for
a
plain
,
simple
,
spiritual
worship
,
Iohn
4
▪
23
,
24.
As
for
the
Musick
of
the
Temple
,
it
was
typical
,
and
prefigured
the
joy
of
Gods
people
in
the
remission
of
their
sins
in
Gospel-times
.
There
was
both
Precept
and
President
in
the
Old
Testament
for
Musick
in
the
publick
worship
of
God
,
2
Chron.
29.25
,
and
2.7
,
6.
But
there
is
no
Precept
nor
President
in
all
the
New
Testament
for
the
use
of
Organs
,
or
any
Musical
Instruments
in
the
publick
worship
of
God
in
these
Gospel-times
,
that
ever
I
could
see
;
They
were
not
used
in
publick
worship
in
the
Primitive
times
,
as
I
have
shewed
before
out
of
Iustin
Martyr
.
V.
de
Croy
Conform.
1.
chap.
26.
p.
62.
Alexand.
ab
Alex
.
lib.
4.
c.
17.
Organs
were
brought
into
the
Church
(
say
some
)
by
Pope
Vitalian
,
or
Vitellius
,
about
the
year
660.
Hee
was
a
lusty
Singer
,
and
great
Musician
,
he
brought
Prick-song
,
Descant
,
and
all
kinde
of
pleasant
Melody
into
the
Church
;
and
the
better
to
delight
vain
people
,
he
joyned
Organs
to
his
singing
.
Thus
was
Paul's
Preaching
,
and
Peter's
Praying
turned
into
vain
singing
,
and
childish
playing
,
to
the
great
loss
of
time
,
and
utter
undoing
of
many
mens
souls
.
Alredus
an
Abbot
in
Yorkshire
,
Popish
Musicians
;
All
types
and
figures
now
ceasing
(
saith
he
)
whence
hath
the
Church
so
many
Organs
,
and
Musical
Instruments
?
To
what
purpose
is
that
terrible
blowing
of
Bellows
,
expressing
rather
the
cracks
of
Thunder
,
than
the
sweetness
of
a
voice
.
To
what
purpose
serves
that
contraction
and
inflection
of
the
voice
?
This
man
sings
a
base
,
that
a
small
tune
,
this
a
treble
,
that
a
divid
,
&c.
So
that
poor
people
come
not
to
an
Oratory
,
but
to
a
Theater
;
not
to
pray
,
but
to
gaze
about
them
;
neither
is
that
dreadful
Majesty
feared
before
whom
they
stand
,
&c.
Cornelius
Agrippa
complaining
of
the
men
of
his
time
,
In
lib.
de
Vanitat
.
Scient.
c.
17.
Boantes
potius
quàm
Oran●es
.
Pet.
Martyr
.
tells
us
,
That
it
was
more
like
the
lowing
of
beasts
,
than
the
voice
of
men
;
whilst
the
Choristers
ney
descant
,
like
a
sort
of
Colts
;
others
bellow
a
tenor
,
like
a
company
of
Oxen
;
others
bark
a
Counter-point
,
like
a
kennel
of
Doggs
;
others
roar
a
treble
,
like
a
sort
of
Bulls
;
others
grunt
out
a
base
,
like
a
company
of
Hoggs
▪
so
that
a
foul
,
ill-favoured
noise
is
made
;
but
the
matter
is
not
understood
.
Thus
he
.
'T
is
clear
against
the
Rule
,
which
commands
,
That
all
things
should
be
done
to
edification
,
and
with
understanding
,
1
Cor.
14.19
.
but
such
a
hideous
noise
breeds
confusion
,
2.
The
Organs
used
by
David
differed
much
from
ours
;
Theirs
were
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Pulsatilia
,
such
as
the
Harp
,
Viol
,
&c.
which
they
plaid
upon
with
the
Quill
,
or
with
the
fingers
;
mihi
p.
52.
they
were
not
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
flatilia
,
such
as
our
Organs
are
,
which
are
acted
by
wind
.
Iubal
was
called
the
Father
of
such
as
handle
the
Organ
,
Gen.
4.21
.
hee
was
the
first
Inventor
of
Musical
Instruments
;
where
by
the
Organ
is
not
meant
such
Organs
as
are
used
in
our
daies
,
which
were
invented
some
thousands
of
years
after
,
but
't
was
an
Instrument
of
joy
then
in
use
,
as
appears
.
Iob
21.12
.
and
30.31
.
Psal.
150.4
.
De
Croy
fetcheth
the
Original
of
Church-Musick
from
the
Heathen
,
V.
De
Croy
Conformit.
1.
ch.
26.
it
was
practised
in
Numa
Pompilius
his
time
,
which
was
above
one
thousand
years
before
Pope
Vitalian
,
as
appears
by
Ovid.
Object
.
This
is
but
some
novel
opinion
of
some
Precise
persons
.
Answ.
Such
kinde
of
Church-Musick
was
not
used
in
the
Church
,
in
Iustin
Martyrs
time
,
who
lived
in
the
first
Century
.
Bellarmine
confesseth
that
for
820
years
after
Christ
,
●●llarm
.
de
bonis
operibus
lib.
1.
c.
17.
V.
Altare
Damascenum
p.
490
,
&c.
☜
Et
Bodium
in
Ephes.
5.19
.
☜
Et
Danaeum
de
Precatione
cap.
3.
p.
618.
folio
.
Et
Tibeni
Syut
.
p.
793.
the
Church
wanted
it
.
Had
such
Organical
Musick
been
necessary
and
useful
,
in
all
probability
it
would
have
found
a
speedier
admission
into
the
Church
.
Hence
't
is
that
the
wiser
sort
of
Papists
have
condemned
it
,
as
Judaizing
.
So
did
Aquinas
,
and
Cardinal
Cajetan
on
Aquinas
,
and
in
his
Commentary
on
1
Cor.
14.19
.
and
the
Jesuit
Salmeron
on
the
same
place
.
Yea
the
Jesuit
de
Valentia
tells
us
expresly
,
that
in
Aquinas
his
time
,
which
was
about
1270
years
after
Christ
.
ae
.
q.
91.
art.
2.
Hooker
Eccles.
Polit.
p.
259.
Musical
Instruments
were
not
used
in
the
Church
,
for
fear
least
they
should
seem
to
Judaize
.
That
curiosity
of
singing
and
quavering
,
so
that
the
matter
which
is
sung
cannot
be
understood
,
is
condemned
by
the
Learned
Hooker
,
and
by
Queen
Elizabeth
,
Injunct
.
49.
and
by
the
Homily
of
the
Place
and
Time
of
Prayer
,
Part
2.
p.
131.
where
such
chaunting
and
playing
on
Organs
,
is
said
to
have
displeased
God
sore
,
and
filthily
defiled
his
house
and
place
of
prayer
,
and
that
for
it
justly
hee
destroyed
many
Nations
;
and
if
this
kinde
of
worship
were
of
absolute
necessity
,
then
not
onely
Cathedrals
,
but
all
Churches
and
Chappels
were
bound
to
get
it
.
Latin
service
,
I
suppose
,
is
abhorred
by
all
,
but
this
kinde
of
chaunting
,
when
people
know
nor
whether
men
curse
or
bless
,
wherein
is
it
better
?
Caution
,
yet
this
must
not
take
away
Vocal
Musick
,
which
is
still
to
be
practised
by
Gods
people
in
the
solemn
Assemblies
.
The
melody
of
the
heart
and
voice
is
the
sweetest
harmony
in
Gods
ear
.
This
is
Apostolical
,
and
is
oft
commanded
1
Cor.
14.15
,
26.
Ephes.
5.19
.
Col.
3.16
.
Iames
5.13
.
'T
was
practised
by
Christ
himself
,
Mat.
26.30
.
and
by
the
Primitive
Christians
in
Trajan
the
Emperours
time
,
whilst
St.
Iohn
the
Evangelist
lived
.
When
ever
the
people
of
God
received
any
signal
mercy
,
they
presently
framed
it
into
a
song
of
praise
,
that
they
might
the
better
remember
it
,
Quinque
metris
constant
,
Iob
,
David
,
tres
Solomonis
.
Greg.
Nazian.
Numb.
21.17
.
Deut.
31.19
.
Iudg.
5.
Yea
many
portions
of
Scripture
were
put
into
songs
,
as
the
book
of
Iob
,
Proverbs
,
Ecclesiastes
,
Solomon
Song
.
Singing
of
Psalms
is
an
antient
Ordinance
practised
by
Saints
,
ad
Ortbod.
107.
mihi
p.
462.
both
in
the
Old
and
New
Testament
.
Holy
singing
is
an
excellent
means
to
scatter
the
Devils
temptations
,
to
allay
passions
,
and
to
make
us
couragious
in
Gods
wayes
.
When
wee
are
dull
and
heavy
,
this
is
a
means
to
quicken
our
affections
,
and
refresh
our
spirits
.
Be
not
drunk
with
Wine
,
but
be
filled
with
the
Spirit
.
How
?
by
singing
of
spiritual
songs
in
a
spiritual
manner
,
Ephes.
5.18
,
19.
Paul
and
Silas
the
better
to
quicken
and
comfort
themselves
in
Prison
,
sing
Psalmes
there
,
Acts
16.25
.
In
the
Psalme
that
is
intituled
for
the
Sabbath
,
Psal.
92.1
,
2.
the
Psalmist
tells
us
,
it
is
good
to
praise
the
Lord
,
and
to
sing
to
the
name
of
the
most
high
.
God
delights
to
see
his
people
practise
this
Ordinance
,
he
is
not
only
pleased
with
the
Prayers
,
but
also
with
the
Praises
of
his
people
;
and
gives
them
victory
not
only
for
Prayers
,
but
for
Praises
also
,
2
Chron.
20.21
,
22.
When
the
Ark
was
brought
into
the
Temple
with
singing
,
it
is
said
,
The
glory
of
the
Lord
filled
the
house
,
2
Chron.
5.13
.
Woe
then
to
those
that
glory
in
their
shame
,
viz.
in
singing
prophane
,
filthy
,
obscene
Songs
;
but
are
ashamed
of
their
glory
,
viz.
of
singing
the
Songs
of
Sion
,
which
is
not
only
our
duty
,
but
our
glory
;
not
a
burden
,
but
a
blessing
;
not
only
a
service
,
but
an
Angelical
priviledge
;
yet
how
many
dare
not
sing
a
Psalm
in
their
Families
,
for
fear
of
reproach
and
suffering
?
Christ
will
be
ashamed
of
such
as
are
ashamed
of
him
,
and
his
Worship
,
and
will
shut
them
out
of
Heaven
,
that
fear
men
more
than
him
,
Mark
8.
ult.
Revelations
21.8
.
We
must
begin
our
Heaven
here
,
if
ever
we
will
sing
with
the
Saints
in
glory
hereafter
,
Revel.
14.3
.
&
15.3
.
They
that
will
not
sing
here
,
must
howl
hereafter
.
Our
Tongues
are
called
our
glory
,
and
we
cannot
use
them
better
,
than
in
glorifying
God
with
them
.
That
we
may
perform
this
Duty
rightly
,
Wee
must
doe
it
-
1
Understandingly
.
-
2
Affectionately
.
-
3
Religiously
.
-
4
Decently
.
1
We
must
sing
with
the
Spirit
,
and
with
understanding
,
Psal.
47.7
.
1
Cor.
14.15
.
Many
sing
,
but
understand
not
a
word
of
what
is
Sung
.
God
abhors
such
blind
sacrifices
.
It
is
reasonable
service
that
he
requires
,
Rom.
12.1
.
2
Affectionately
,
with
grace
in
the
heart
,
Col.
3.16
.
that
is
,
we
must
exercise
the
graces
of
the
Spirit
in
singing
,
wee
must
sing
with
joy
,
faith
,
fear
.
We
must
act
the
graces
of
the
Spirit
in
singing
;
when
we
sing
of
Iudgements
,
we
must
tremble
,
when
of
Promises
,
beleeve
;
when
of
Commandements
,
obey
.
This
is
to
sing
Davids
Psalmes
with
Davids
Spirit
.
Get
your
spirits
tuned
,
Non
aliud
cogites
,
&
●liud
cautes
.
Bern.
and
framed
to
what
is
Sung
,
that
it
may
not
be
a
Carnal
,
but
a
Spiritual
Song
.
Hence
David
used
to
tune
,
and
prepare
his
heart
before
he
sang
,
Psal.
57.8
,
9.
Heart
and
Voyce
must
goe
together
.
Singing
with
Musick
in
Publick
was
Ceremonial
,
and
Typical
,
it
is
now
gone
;
but
singing
with
Heart
and
Voyce
is
Moral
,
and
perpetual
.
Wee
should
therefore
labour
rather
to
get
our
hearts
affected
with
the
matter
,
than
our
ears
and
senses
with
the
manner
of
singing
.
3
Religiously
.
To
the
Lord
,
and
not
to
Saints
must
we
sing
praise
,
and
it
must
be
done
(
as
all
other
Duties
)
with
reverence
,
as
in
Gods
presence
.
4
Decently
.
As
all
other
Duties
must
be
done
decently
,
and
in
order
,
[
See
more
about
singing
of
Psalmes
,
and
all
Cavils
answered
,
by
Master
Cotton
,
in
his
Treatise
for
singing
of
Psalmes
:
and
Mr.
Sydnam
,
in
his
Treatise
of
Infants
Baptism
,
p.
165.
Mr.
Manton
on
Iames
5.13
.
Downams
Guide
to
Godliness
,
l.
3.
c.
17.
p.
240.
Mr.
Ambrose
his
Media
p.
259.
M.
Eaton
against
the
Quakers
,
p.
25.
Clapham
against
the
Quakers
,
in
the
end
of
his
Treatise
against
them
.
Mr.
Philip
Goodwin
,
in
his
Family-Religion
,
p.
269
,
&c.
Mr.
Sam.
Cradocks
Knowledge
and
Practise
,
Part
2.
Cha.
6.
p.
340.
Zanchy
in
Ephes.
5.19
,
20.
]
2
Obs.
Wicked
men
are
apt
to
abuse
the
Practices
,
and
Examples
of
Gods
people
.
Sometimes
they
take
offence
,
V.
Dyke
,
Deceitfulness
of
the
Heart
,
c.
12.
p.
147.
Bis
peccat
,
qui
exemplo
peccat
.
and
stumble
at
their
infirmities
,
and
falls
,
which
should
be
a
means
to
keep
them
from
falling
.
Sometimes
they
imitate
their
good
actions
,
but
then
they
do
it
in
an
evil
manner
,
and
to
an
evil
end
;
if
David
dance
before
the
Ark
,
then
the
wicked
will
dance
before
Dagon
,
and
wrest
that
[
*
](A45333-e84730-b)
*
Magis
miror
David
saltantem
,
quam
pugnantem
.
Greg.
purely
zealous
act
of
David
,
to
Patronize
mixt
dancing
.
If
David
set
up
Musick
to
praise
God
,
they
will
set
up
Musick
to
please
their
Lusts.
They
had
Musick
here
like
David
,
but
they
had
not
the
heart
of
David
.
They
had
the
matter
,
but
they
failed
in
the
manner
.
They
abused
Davids
example
,
for
though
he
was
a
great
Musician
,
a
Master
of
Musick
,
and
the
sweet
Singer
of
Israel
;
yet
all
his
Musick
was
not
for
Carnal
,
but
Spiritual
pleasure
;
to
fit
him
the
better
to
praise
God
,
and
to
meditate
upon
his
works
.
Two
men
may
doe
one
and
the
same
thing
,
and
yet
not
be
the
same
;
because
it
comes
not
from
one
and
the
same
Principle
,
nor
tends
to
the
same
end
.
Cain
and
Abel
both
offer
Sacrifice
,
yet
from
different
Principles
,
and
with
different
acceptation
,
Gen.
4.3
.
The
Pharisee
,
and
the
Publican
,
both
pray
,
the
one
hollowly
,
the
other
heartily
,
Luke
18.10
.
wicked
men
may
doe
the
very
same
work
,
which
good
men
doe
Materially
,
but
formally
and
finally
they
differ
much
.
David
here
used
Musick
piously
,
but
these
Epicures
prophanely
.
David
was
bettered
by
it
,
and
his
affections
were
raised
Heaven-ward
;
but
these
were
corrupted
by
their
Musick
,
and
their
hearts
made
more
sensual
and
base
.
VERSE
6
,
7.
That
drink
Wine
in
bowls
,
and
anoynt
themselves
with
the
chief
Oyntments
,
but
they
are
not
grieved
for
the
affliction
of
Joseph
.
Therefore
they
shall
goe
Captive
with
the
first
that
goe
Captive
,
and
the
banquet
of
them
that
stretch
themselves
shall
be
removed
.
THe
Prophet
goes
on
with
his
Charge
against
the
Grandees
,
and
Rulers
of
Iudah
and
Israel
.
In
this
Verse
he
chargeth
them
with
Apostacy
,
Inhumanity
,
and
want
of
compassion
to
their
distressed
brethren
.
The
whole
Land
was
over-run
,
and
exposed
to
the
mercy
of
merciless
men
;
but
because
themselves
were
safe
in
their
fenced
Cities
,
viz.
Ierusalem
and
Samaria
,
they
lightly
regarded
the
afflictions
of
others
;
but
instead
of
mourning
with
such
as
mourned
,
they
drunk
Wine
in
bowls
,
and
drowned
themselves
in
sensual
delights
.
So
that
we
have
here
a
further
amplification
,
and
fuller
description
of
their
Luxury
,
-
1
They
drink
Wine
in
bowls
.
-
2
They
anoynt
themselves
with
the
chief
Oyntments
.
-
3
Which
highly
aggravates
their
Sin
,
they
did
all
this
in
a
time
of
sorrow
,
even
when
Ioseph
,
that
is
,
their
Brethren
and
relations
round
about
them
were
in
deep
distress
,
but
they
were
not
at
all
affected
,
or
afflicted
with
it
.
They
drink
Wine
in
bowls
.
They
made
it
their
Trade
so
to
doe
.
The
Participle
of
the
Present
Tense
notes
a
continued
act
.
They
drunk
not
Wine
in
ordinary
Cups
,
Hashatim
,
bibentes
,
from
Shatah
,
bibit
,
convivatus
est
,
quia
in
conviviis
largiter
bibi
solet
.
V.
Schools
Guard
,
Rule
56.
Beakers
content
not
them
,
they
must
have
Bowls
;
and
those
not
ordinary
ones
,
but
large
and
capacious
Vials
and
Vessels
,
Silver
or
Golden
Goblets
like
Basons
;
They
anoynt
themselves
with
the
chief
Oyntments
.
In
those
hot
Eastern
Countries
the
Iewes
were
wont
to
anoynt
themselves
(
especially
at
Feasts
)
with
sweet
smelling
Oyl
,
and
other
sweet
Oyntments
,
to
express
their
joy
and
cheerfulness
,
and
for
the
refreshment
and
consolidation
of
their
Limbs
.
With
it
they
anoynted
their
Members
,
and
specially
their
Head
,
for
the
preserving
of
health
,
and
reviving
of
the
spirits
;
hence
those
Aromatical
Oyntments
were
of
great
esteem
amongst
the
Iewes
,
as
being
a
special
part
of
their
treasure
,
1
Sam.
8.13
.
2
King
.
20.13
.
The
thing
was
lawful
in
it self
,
and
therefore
we
find
it
commanded
by
Christ
,
Matth.
6.17
.
and
practised
by
holy
Persons
,
as
Ruth
3.3
.
David
,
2
Sam.
12.20
.
&
14.2
.
Psal.
23.
ult.
Hezekiah
,
2
King
.
20.13
.
Hence
our
Saviour
justified
the
VVoman
that
anoynted
his
feet
with
Oyntment
,
Luke
7.46
.
And
another
that
poured
a
box
of
precious
Oyntment
upon
his
head
,
Mat.
26.7
.
to
13.
'T
was
used
much
by
the
Jews
at
their
Feasts
and
Funerals
,
Luk.
23.56
.
but
now
in
Gospel-times
,
and
especially
in
our
cold
Countries
,
't
is
out
of
use
.
The
thing
in
it self
was
good
,
for
God
gives
[
*
](A45333-e85370-b)
*
Non
est
eorum
usus
omninò
expellendus
,
sed
unguento
tanquam
medicamento
,
&
auxilio
utendum
est
,
ad
vires
languentes
excitandas
.
Terbul
.
Paedagog
.
lib.
2.
cap.
8.
Wine
and
Oyl
to
delight
us
,
Psal.
104.15
.
Iob
29.6
.
Prov.
27.9
.
And
therefore
the
Prophet
doth
not
here
simply
condemn
the
use
,
but
the
abuse
of
these
things
.
He
blames
them
for
their
riot
and
excesse
;
they
must
have
Wine
in
great
bowls
;
and
the
[
*
](A45333-e85430-b)
*
Reshith
(
from
Rosh
caput
)
Shemanim
primitiis
olearum
ungunt
sese
,
i.
e.
lectissimo
&
praetantissimo
unguentorum
,
idque
ad
luxum
non
ad
munditiem
aut
sanitatem
.
first
or
top
of
the
Oyl
,
that
is
,
they
must
have
the
best
and
costliest
Oyntment
,
not
for
necessity
,
but
for
luxury
and
lust
,
and
that
in
a
time
when
Gods
judgements
were
on
the
Regions
round
about
them
,
and
many
were
gone
into
captivity
;
yet
they
are
not
at
all
moved
with
it
,
but
go
on
securely
in
their
mirth
and
merriment
,
without
any
sympathy
of
the
afflictions
of
Ioseph
,
for
so
it
follows
.
But
they
are
not
grieved
for
the
affliction
of
Joseph
.
This
But
is
a
sore
blot
upon
them
,
let
Ioseph
sink
or
swim
,
yet
they
are
not
broken
in
spirit
for
the
breaches
of
Ioseph
;
they
have
no
pain
,
Some
take
this
affliction
to
be
that
particular
breach
,
and
great
rupture
which
the
Syrians
made
amongst
them
,
when
they
had
broken
them
to
shivers
(
as
the
word
imports
)
as
appears
,
2
King
.
13.4.22
.
and
14.26
.
Their
affliction
was
bitter
,
Gnal
Sheber
,
pro
confractione
Ioseph
,
i.
e.
populi
Israelitici
.
Met.
effic
.
&
S●n.
partis
.
for
there
was
none
shut
up
,
nor
any
help
left
;
many
were
slain
,
and
many
carried
into
captivity
.
Though
this
be
a
truth
,
yet
't
is
better
taking
the
words
in
a
larger
sense
,
viz.
for
all
those
afflictions
which
the
house
of
Ioseph
suffered
(
which
was
a
type
of
the
Church
)
by
their
corrupt
Judges
at
home
,
and
by
the
cruel
Syrians
,
and
merciless
Assyrians
,
abroad
.
They
had
endured
much
already
,
and
were
like
to
suffer
more
;
yet
these
secure
,
vitious
,
voluptuous
Rulers
laid
it
not
to
heart
.
By
Ioseph
here
,
is
more
especially
meant
the
Ten
Tribes
,
or
the
whole
Kingdome
of
Israel
,
so
the
word
is
used
,
Psal.
77.15
.
and
80.
1.
Amos
5.6
,
15.
Hear
O
thou
Shepherd
of
Israel
,
i.
e.
of
the
Ten
Tribes
,
which
are
synecdochically
called
Ioseph
.
1.
In
respect
of
Dignity
,
and
the
right
of
Primogeniture
,
which
was
taken
from
Reuben
,
and
given
to
Ioseph
,
the
best
of
Iacobs
sons
,
and
a
principal
Patriarch
,
Gen.
48.16
,
22.
1
Chron.
5.1
.
2.
Because
of
Ieroboam
,
the
first
King
of
the
Ten
Tribes
,
who
was
of
the
posterity
of
Ioseph
.
3.
The
Prophet
seems
to
allude
to
the
history
of
Ioseph
,
The
summe
of
all
is
this
,
Though
your
Brethren
,
the
seed
of
Joseph
,
be
in
great
distress
,
and
even
broken
in
peeces
with
Violence
and
oppression
,
which
might
have
made
them
even
sick
with
sorrow
;
yet
such
is
your
inhumanity
,
that
you
have
given
up
your selves
to
all
Intemperance
and
sensual
delights
,
pouring
down
Wine
out
of
your
carousing-cups
,
and
anointing
your selves
with
the
most
precious
and
fragrant
Ointments
,
without
any
minding
of
your
brethrens
miseries
,
or
once
regarding
their
doleful
condition
.
OBSERVATIONS
.
1.
Voluptuous
men
spare
for
no
cost
or
pains
to
gratifie
their
lusts
.
These
men
sent
to
India
for
Ivory
,
to
the
folds
for
the
fattest
;
they
provided
musick
to
please
the
ear
,
odoriferous
perfumes
and
oyntments
for
the
smell
;
the
fat
and
sweet
for
their
palats
,
and
fine
beds
for
their
lusts
.
Here
is
all
for
self
,
nothing
for
God
that
gives
all
,
he
is
not
in
any
of
their
thoughts
,
Isa.
57.8
,
9.
When
the
Kingdome
of
Heaven
should
suffer
violence
by
them
,
they
are
violent
for
sin
;
they
lavish
gold
out
of
the
bag
for
it
,
Isa.
46.6
.
every
one
acts
in
his
sphear
for
Idols
;
The
Children
gather
wood
,
the
Fathers
kindle
the
fire
,
and
the
Women
knead
the
dough
,
Jer.
7.18
.
so
great
is
their
affection
to
Idolatry
,
that
every
one
in
the
family
confers
something
,
and
acts
that
part
which
is
most
proper
for
him
;
't
is
for
Children
to
gather
sticks
,
for
men
to
make
the
fire
,
and
Women
to
bake
;
The
like
industry
for
Idols
,
we
may
see
,
Isa.
41.7
.
and
44.12
,
13
,
14.
Wicked
men
delight
only
in
sensual
things
,
which
makes
them
so
active
for
them
.
They
delight
in
eating
,
drinking
,
anointing
,
in
silk
,
sattins
,
purple
,
pearls
,
marble
,
&c.
See
what
a
shop
of
such
wares
mystical
Babylon
hath
,
Rev.
18.12
,
13
,
14.
Great
men
have
many
great
advantages
of
good
education
,
wealth
,
time
,
power
and
reputation
,
which
they
should
improve
to
the
doners
glory
,
and
not
fight
against
God
with
his
own
Treasure
.
As
is
excellently
set
forth
in
that
elaborate
Tract
,
stiled
,
The
Gentlemans
Calling
.
2.
Ministers
must
have
a
special
eye
upon
the
manners
of
their
people
.
See
how
the
Prophet
here
chargeth
this
people
with
their
excessive
and
inordinate
eating
,
drinking
,
anointings
,
musick
,
&c.
If
a
Minister
do
but
touch
upon
these
things
,
how
apt
are
people
to
cry
,
what
?
may
we
not
eat
,
drink
,
and
play
as
we
please
?
no
,
you
may
not
;
for
you
may
perish
by
the
use
of
lawful
things
,
if
you
use
them
unlawfully
.
We
Ministers
are
Watchmen
,
and
must
see
that
our
people
go
not
astray
in
manners
,
as
well
as
in
doctrine
;
and
therefore
when
the
Prophet
Isaiah
had
reproved
the
men
for
their
sins
,
hee
then
sets
forth
his
Looking-glass
for
women
,
Isa.
3.16
,
&c.
and
gives
us
an
Inventory
of
the
females
vanity
,
setting
them
forth
in
their
colours
from
top
to
toe
.
3.
There
is
a
woe
hangs
over
the
heads
of
drunkards
.
Woe
to
them
that
drink
Wine
in
bowls
,
till
they
have
besotted
themselves
,
and
are
made
insensible
of
Gods
judgements
on
themselves
and
others
.
Every
Prophet
hath
a
woe
against
such
.
Woe
,
saith
Isa
chap.
5.11
,
12.
And
,
VVoe
,
saith
Ioel
,
chap.
2.5
.
And
,
VVoe
,
saith
Habakkuk
chap.
2.15
,
16.
Drunkenness
blots
the
name
,
4.
Lawful
things
when
abused
become
unlawful
.
5.
Luxury
brings
forth
cruelty
.
Where
riot
and
excess
go
before
,
there
cruelty
,
inhumanity
,
oppression
,
and
contempt
of
Gods
people
follows
.
This
wee
see
in
the
Sodomites
,
Ezek.
16.49
.
And
those
voluptuous
wantons
.
Iames
5.5
,
6.
As
piety
makes
men
pitiful
,
hence
good
men
are
called
Chasidim
,
misericordes
,
merciful
men
;
such
was
David
,
Iob
,
Zacheus
,
&c.
so
impiety
breeds
cruelty
,
as
we
see
in
Nabal
,
Dives
,
&c.
So
true
is
that
of
Phythagoras
;
first
(
saith
he
)
Pleasures
and
pastimes
creep
into
Cities
,
then
luxury
and
saturity
,
after
that
violence
and
cruelty
,
and
then
destruction
.
Hence
Solomon
condemns
luxury
especially
in
Great
ones
,
as
that
which
makes
them
pervert
judgement
,
Prov.
31.4
.
Eccles.
10.16
.
6.
To
be
feasting
in
a
time
of
fasting
,
and
singing
in
a
time
of
sorrowing
,
is
a
God-provoking-sin
,
Isa.
22.13
.
Joel
2.16
,
17.
James
5.1
,
5.
Here
is
a
woe
set
upon
the
heads
of
those
that
laugh
when
Sion
weeps
,
for
this
woe
must
be
applied
to
all
that
went
before
,
Vers.
1
,
3
,
4
,
5
,
6.
VVoe
to
them
that
are
at
ease
in
Sion
,
but
they
are
not
grieved
for
the
afflictions
of
Joseph
.
VVoe
to
them
that
eat
,
and
drink
,
and
sing
,
but
they
are
not
grieved
for
the
affliction
of
Joseph
;
This
is
the
burden
of
this
doleful
Ditty
,
that
they
did
not
mourn
in
a
time
of
mourning
,
nor
once
take
notice
of
Gods
anger
,
which
yet
they
could
not
but
see
was
kindled
round
about
them
,
and
ready
to
seize
upon
them
,
as
it
did
suddenly
after
.
Many
are
so
stupid
,
that
they
will
not
bate
a
lust
or
a
pleasure
,
though
Gods
people
be
in
never
so
deep
distress
;
like
the
King
and
Haman
,
that
sate
sotting
and
carousing
,
when
Gods
people
were
in
great
perplexity
,
Hest.
3.
ult.
To
such
I
may
say
,
as
Elisha
said
to
Gehazi
,
2
King
.
5.26
.
Is
this
a
time
to
receive
gifts
and
garments
,
Olive-yards
and
Vineyards
?
the
Leprosie
therefore
of
Naaman
shall
cleave
to
thee
,
and
to
thy
seed
for
ever
.
So
say
I
,
Is
this
a
time
to
drink
healths
,
to
rant
,
to
dance
,
and
roar
,
when
the
Church
of
God
,
like
Ioseph
,
is
sold
,
imprisoned
,
massacred
,
and
murdered
?
will
not
the
Lord
visite
for
these
things
,
and
shall
not
his
soul
bee
avenged
on
such
a
Nation
as
this
?
7.
God
takes
notice
of
our
sins
of
omission
,
as
well
as
of
our
sins
of
commission
.
'T
is
not
sufficient
that
we
do
not
oppress
or
spoil
Gods
▪
people
,
but
't
is
our
sin
,
and
we
must
answer
for
it
,
if
we
be
not
grieved
when
they
grieve
,
and
weep
not
when
they
weep
.
Dives
did
not
rob
Lazarus
,
but
he
went
to
Hell
for
not
relieving
him
,
Luk.
16.29
,
&c.
and
at
the
last
day
men
must
answer
,
not
onely
for
oppressing
the
poor
,
but
for
not
succouring
them
,
and
sympathizing
with
them
,
Mat.
25.41
,
42.
No
praying
,
no
reading
,
no
hearing
,
may
bring
a
man
to
Hell
,
as
well
as
an
irreverent
and
formal
performance
of
these
duties
.
8.
'T
is
our
duty
to
sympathize
with
Gods
people
in
their
miseries
.
God
hates
a
stoicall
apathy
;
he
commands
us
to
remember
those
that
are
in
bonds
,
as
bound
with
them
,
Heb.
13.3
.
And
to
weep
with
them
that
weep
,
as
well
as
to
rejoyce
with
them
that
rejoyce
,
Rom.
12.15
.
And
to
shew
pity
and
compassion
to
our
Brethren
,
Zach.
7.8
,
9
,
10.
1
Pet.
3.8
.
And
as
't
is
commanded
,
so
't
is
commended
to
us
by
the
Example
of
Gods
servants
,
chusing
rather
to
suffer
affliction
with
them
,
than
to
injoy
the
pleasures
of
sin
for
a
season
,
Heb.
11.24
,
25.
Hester
so
far
sympathized
with
Gods
people
in
their
misery
,
Templum
petiit
pro
Orthodoxis
.
that
she
ventured
her
life
for
their
preservation
.
Good
Mordecai
was
very
much
troubled
at
their
troubles
,
Hest.
4.1
,
2.
and
gracious
Nehemiah
,
though
he
was
cup-bearer
to
the
King
,
lived
at
Court
,
and
wanted
for
nothing
,
yet
see
how
deeply
hee
was
affected
with
the
afflictions
of
Gods
people
,
Neh.
1.4
,
&c.
So
holy
Daniel
searching
the
Prophecies
of
Ieremiah
,
and
thereby
fore-seeing
the
calamities
that
were
coming
on
the
Church
,
though
himself
were
advanced
to
honour
,
and
made
a
chief
President
of
the
whole
State
;
yet
he
could
not
but
mourn
,
even
till
he
fainted
again
with
sorrow
,
and
was
sick
,
Dan.
8.27
.
and
9.3
.
and
10.2
,
3.
Thus
honest-hearted
Uriah
denied
himself
in
point
of
lawful
liberties
,
and
cannot
rest
nor
sleep
at
home
in
peace
,
when
the
Ark
and
Israel
are
in
danger
,
2
Sam.
11.11
.
Ieremy
was
a
man
of
large
affections
this
way
,
Ier.
9.1
.
and
13.17
.
and
30.7
.
and
writes
a
whole
Book
of
Lamentations
for
the
Church
.
David
,
though
himself
had
many
troubles
,
yet
in
the
midst
of
them
all
hee
desires
the
Lord
to
redeem
Israel
out
of
all
its
troubles
,
Psal.
25.
ult.
And
desires
an
heavy
imprecation
against
himself
,
if
he
prefer
not
Ierusalem
to
his
chiefest
joy
,
Psal.
137.5
,
6.
Hee
owns
Gods
Church
;
and
sides
with
her
,
and
prayes
for
her
,
though
she
were
in
Babylon
,
vers.
1
,
7.
Paul
had
a
care
of
all
the
Churches
,
and
wisheth
their
prosperity
in
every
place
,
and
could
be
content
to
be
accursed
,
so
they
might
be
blessed
,
Rom.
1.9
,
10.
2
Cor.
11.26
.
We
have
two
notable
instances
for
this
purpose
in
Eli
,
and
the
wife
of
Phinehas
,
1
Sam.
4.18
.
Israel
is
fled
before
the
Philistims
,
that
was
one
stab
.
2.
There
is
a
great
slaughter
amongst
the
people
,
that
is
a
second
.
3.
Thy
two
sons
are
slain
,
that
is
a
third
.
But
when
he
heard
that
the
Ark
of
God
was
taken
,
it
broke
his
heart
,
and
his
neck
together
.
So
the
wife
of
Phinehas
,
the
death
of
her
Father-in-Law
,
and
the
death
of
her
Husband
,
must
needs
affect
her
,
but
the
loss
of
the
Ark
affects
her
more
neerly
,
and
therefore
she
doubles
that
,
The
glory
is
departed
from
Israel
,
and
the
Ark
of
God
is
taken
;
and
she
names
her
childe
Ichabod
,
that
is
,
there
is
no
glory
,
seeing
the
ark
,
which
was
the
glory
of
Israel
,
and
a
sign
of
Gods
special
presence
amongst
his
people
,
was
gone
,
she
took
pleasure
in
nothing
,
q.
d.
All
the
glory
and
excellency
of
Israel
is
now
taken
away
from
us
,
since
the
Ark
is
gone
,
which
brought
such
glory
and
renown
to
Israel
.
Christ
himself
,
how
tender
was
he
over
his
Church
and
People
?
he
comforts
them
,
he
counsels
them
,
and
before
he
dyes
,
he
makes
an
excellent
prayer
for
them
,
Ioh.
14.15
,
16
,
17.
Many
will
be
companions
with
Gods
People
in
their
Exaltation
,
but
St.
Iohn
was
their
companion
and
brother
even
in
affliction
,
Rev.
1.9
.
Gods
People
are
men
of
publick
spirits
;
they
serve
not
themselves
,
but
God
and
his
Church
in
their
Generation
,
Act.
13.3
,
6.
Paul
spent
himself
for
the
People
of
God
.
They
can
pass
thorow
honour
and
dishonour
,
profit
and
disprofit
,
be
any
thing
or
nothing
,
so
God
may
be
glorified
,
and
his
People
edified
.
They
are
living
members
of
Christs
mystical
body
;
now
't
is
natural
for
the
members
of
the
body
to
seek
the
good
of
each
other
,
and
if
one
member
suffer
,
all
the
rest
sympathize
.
Besides
,
the
Church
is
neer
and
dear
to
God
,
and
therefore
ought
to
be
precious
in
our
eyes
;
it
is
his
Benjamin
,
Ioseph
loved
all
his
Brethren
,
but
he
loved
Benjamin
with
a
more
intensive
love
,
and
provides
a
double
Mess
for
him
.
God
loves
all
his
Creatures
,
but
his
Church
is
his
Spouse
,
his
Love
,
his
Glory
,
the
apple
of
his
eye
;
he
reproves
Kings
for
their
sakes
,
and
plagues
Nations
for
opposing
them
,
as
Aegypt
,
Moab
,
Ammon
,
Edom
,
Tyre
,
&c.
In
all
their
afflictions
he
is
afflicted
,
and
if
the
poorest
Saint
suffer
,
their
head
is
presently
sensible
of
it
.
Saul
,
Saul
,
why
persecutest
thou
me
?
Now
as
the
Church
is
dear
to
God
,
so
it
is
to
the
People
of
God
,
who
in
their
degree
and
measure
doe
imitate
their
heavenly
Father
,
sympathizing
with
his
people
in
their
distresses
.
We
all
prize
excellent
things
,
now
the
godly
are
the
only
excellent
ones
of
the
earth
,
Psal.
16.3
.
They
are
of
the
Bloud
Royal
;
Christ
is
flesh
of
their
flesh
,
he
hath
made
them
Kings
,
and
Priests
:
No
Pedigree
like
the
Churches
Pedigree
,
She
is
Ierusalem
above
,
and
is
the
Mother
that
nurseth
and
feedeth
us
all
with
the
Bread
of
Life
,
Gal.
4.26
.
They
are
the
pillars
of
the
earth
,
the
stay
and
strength
of
Nations
;
as
Sampsons
strength
lay
in
his
hair
,
so
the
strength
of
Kingdoms
lies
in
these
.
Lot
was
a
means
to
preserve
Sodom
,
and
till
he
was
gone
out
of
it
,
it
could
not
be
destroyed
,
Gen.
19.
The
world
endures
for
their
fakes
,
and
fares
the
better
for
them
every
day
.
So
long
as
the
Chaff
is
mixt
with
the
Wheat
,
it
is
preserved
from
burning
,
but
when
the
Wheat
is
gone
,
the
Tares
are
soon
consumed
.
These
are
precious
in
Gods
eye
;
their
Persons
are
precious
,
Mal.
3.17
.
their
Prayers
are
precious
,
Cant.
2.14
.
their
Tears
are
precious
,
Psal.
56.8
.
their
Desires
are
precious
,
Psal.
10.17
.
their
Names
are
precious
,
and
their
Death
is
precious
,
Psal.
112.6
.
&
116.15
.
Now
if
we
must
pray
for
all
men
,
even
for
Pagans
,
then
much
more
for
these
precious
ones
;
if
we
must
pray
for
our
enemies
,
Matth.
5.44
.
and
must
be
affected
with
their
miseries
,
Psal.
35.13
,
14.
then
much
more
for
our
friends
.
If
the
Prophet
wept
for
Moab
,
and
Babylon
,
what
should
wee
doe
for
Zion●
Esay
16.11
.
and
if
Abraham
were
so
importunate
for
wicked
Sodom
,
and
all
the
people
must
lament
for
Nadab
,
and
Abihu
,
two
notorious
wicked
men
,
who
perisht
for
their
Sin
,
Levit.
10.6
.
how
tender
should
we
be
of
Sion
?
and
if
we
must
sympathize
,
and
be
sensible
of
the
sorrowes
of
a
particular
good
man
,
Iob
2.13
.
how
much
more
when
a
community
of
good
men
suffers
?
And
if
Gods
Servants
have
been
affected
with
Impendent
Judgements
,
that
were
but
in
the
Clouds
,
and
afarre
off
,
how
should
we
bee
affected
with
the
present
miseries
of
Gods
people
?
When
Elisha
fore-saw
the
evil
that
Hazael
would
doe
to
Israel
,
some
years
after
,
he
wept
;
and
Daniel
,
ch.
8.11
,
12
,
13.
fore-seeing
the
misery
which
would
come
upon
Ierusalem
two
hundred
years
after
his
death
:
he
was
even
sick
with
sorrow
,
vers.
27.
How
would
those
Saints
have
wept
in
our
dayes
,
to
have
seen
these
present
,
real
evils
,
which
press
,
and
oppresse
the
people
of
God
.
To
incourage
us
,
let
us
know
that
this
work
never
goes
unrewarded
.
God
takes
the
kindness
we
shew
to
his
people
as
done
to
himself
,
he
is
fed
,
when
they
are
fed
,
Matth.
25.35
,
36.
The
Kenites
kindness
unto
Israel
was
rewarded
four
hundred
years
after
,
1
Sam.
15.6
.
Wee
never
please
God
better
,
than
when
we
seek
the
good
of
his
people
;
though
we
forget
such
labour
of
love
,
yet
he
will
not
,
Heb.
6
10.
Laban
was
blest
for
Iacobs
sake
,
and
Pharaoh
for
Iosephs
;
Rahab
that
hid
the
Spies
,
was
hid
her self
;
Obadiah
,
that
sheltred
the
Prophets
of
the
Lord
,
was
himself
sheltred
by
God
.
Ebedmelech
for
the
kindness
which
he
shewed
to
Ieremy
,
had
his
life
for
a
prey
.
God
hath
a
Book
of
remembrance
,
wherein
he
records
all
that
we
doe
for
him
,
or
his
,
Mal.
3.16
.
How
sad
then
is
the
condition
of
those
that
are
sensless
,
But
most
sad
is
the
condition
of
those
,
that
instead
of
praying
for
Gods
people
,
they
persecute
them
,
and
adde
affliction
to
the
afflictions
of
those
whom
he
hath
wounded
.
These
may
forget
their
owne
cruelty
,
but
God
will
not
;
he
hath
not
only
said
,
but
sworn
it
,
that
he
will
not
forget
their
cruelty
,
Amos
8.7
.
He
punisht
Amaleck
four
hundred
years
after
,
for
his
inhumanity
towards
Israel
,
Let
us
then
every
one
sympathize
with
Sion
,
and
give
the
Lord
no
rest
,
till
he
make
our
Ierusalem
the
praise
of
the
earth
,
Isa.
62.1
.
Every
one
in
his
place
must
help
,
and
doe
something
for
Gods
afflicted
Ioseph
.
Those
that
can
pray
,
must
pray
;
those
that
are
in
Power
and
Authority
,
and
have
parts
,
must
assist
in
their
places
;
Souldiers
that
can
fight
,
must
fight
for
Gods
Church
.
At
the
building
of
the
Tabernacle
every
one
did
something
.
In
the
body
Natural
,
each
part
is
serviceable
to
the
head
.
The
Church
of
Christ
throughout
the
Christian
World
is
in
deep
distress
,
and
cryes
as
the
men
of
Macedonia
did
,
Come
,
and
help
us
.
Let
us
therefore
by
our
Prayers
,
and
Tears
,
come
forth
to
the
help
of
the
Lord
against
the
mighty
.
affectionate
desires
,
Psal.
14.
ult.
Isa.
64.1
.
Affectionate
prayers
,
Psal.
25.
ult.
&
51.18
.
and
Affectionate
endeavours
in
your
places
,
as
Magistrates
,
Ministers
,
&c.
for
the
good
of
Sion
here
,
and
then
you
shall
rejoyce
with
Sion
hereafter
.
VERSE
7.
Therefore
shall
they
goe
Captive
with
the
first
that
goe
Captive
,
and
the
banquet
of
them
that
stretched
themselves
shall
be
removed
.
WE
have
before
seen
the
Sin
of
the
Rulers
of
Israel
,
we
are
now
come
to
the
several
branches
of
their
Punishment
,
whereof
the
first
is
Captivity
,
and
deportation
out
of
their
owne
Land
.
The
Lord
had
borne
long
with
them
,
and
waited
many
years
for
their
returne
,
but
they
abused
his
Patience
,
and
turned
his
grace
into
wantonness
,
and
therefore
now
he
is
resolved
to
put
an
end
to
all
their
Pastimes
and
pleasures
.
In
this
Verse
we
have
,
1.
A
Iudgement
threatned
,
and
that
is
Captivity
,
Yee
shall
goe
into
captivity
.
2
Here
are
the
Persons
which
must
goe
into
Captivity
,
and
those
are
the
secure
Grandees
,
and
Voluptuous
Rulers
of
Israel
,
They
shall
goe
Captive
with
the
first
that
goe
Captive
,
of
the
Inhabitants
of
those
Cities
,
for
the
Country
was
spoyled
,
and
many
of
them
captivated
before
.
But
the
Rulers
who
were
the
prime
offendors
,
and
had
been
first
in
sin
,
should
now
bee
first
in
punishment
.
They
shall
have
the
primacy
amongst
the
Captives
,
they
shall
goe
in
the
front
of
them
,
and
lead
them
the
way
into
Captivity
.
As
in
Dignity
and
Luxury
they
went
before
others
,
so
now
they
shall
have
precedency
in
Punishment
;
as
you
may
see
,
2
King
.
17.
Before
they
were
all
for
the
head
of
the
Oyntments
,
and
now
they
should
have
the
head
in
Punishment
.
They
must
have
the
head
and
chief
delights
,
and
now
they
shall
have
the
head
and
chief
of
sorrows
.
3
Here
is
the
Time
when
they
should
goe
into
Captivity
,
and
that
is
suddenly
.
Now
shall
they
goe
,
i.
e.
it
shall
not
be
long
,
Babylon
is
fallen
,
Revel.
14.8
.
that
is
,
It
shall
as
certainly
be
destroyed
,
as
if
it
were
already
done
.
Her
fall
is
decreed
by
God
,
and
is
already
begun
in
the
hearts
of
Gods
people
,
and
shall
from
henceforth
be
more
and
more
advanced
,
till
it
be
utterly
destroyed
.
So
the
Lord
had
decreed
the
Captivity
of
this
People
,
and
exercised
them
with
variety
of
Afflictions
,
by
the
Syrians
,
and
Assyrians
,
till
at
last
they
were
carried
out
of
their
owne
Land
.
4
Here
is
an
Exegesis
,
or
further
illustration
of
their
misery
,
and
the
banquet
of
them
that
stretcht
themselves
shall
be
removed
.
The
Prophet
alludes
to
those
before
,
vers.
4
th
.
who
wantonly
stretcht
themselves
upon
their
beds
of
Ivory
,
q.
d.
Those
luxurious
,
lazie
wantons
,
that
gave
themselves
up
to
feasting
and
banqueting
,
to
ryot
and
lasciviousness
,
shall
have
their
mirth
turned
into
mourning
,
and
their
Organs
into
the
voyce
of
them
that
weep
.
Their
Banquet
shall
be
removed
.
It
is
a
Meiosis
,
i.
e.
all
their
jollity
,
pride
,
and
pleasure
shall
be
taken
from
them
,
and
instead
thereof
destruction
and
misery
shall
pursue
them
;
so
that
they
shall
have
neither
minde
,
nor
Money
to
make
Feasts
,
who
were
wont
to
spend
all
upon
their
backs
and
bellies
.
The
words
are
rendred
by
some
,
thus
,
And
the
sorrow
of
them
that
stretched
themselves
is
at
hand
.
This
comes
from
the
various
rendring
of
two
words
in
the
Original
,
the
first
is
the
word
Mirzach
,
which
the
Vulgar
render
Faction
,
but
without
any
ground
at
all
;
others
,
Sorrow
;
but
the
word
properly
signifies
a
Funeral-feast
,
for
in
those
dayes
they
had
feasts
at
Burials
,
as
well
as
at
Bridals
,
Ier.
16.7
.
The
word
is
used
but
in
one
place
more
in
all
the
Scripture
,
Mirzach
,
est
convivium
funebre
in
exequiis
mortuorum
,
ad
consolandum
propinquos
mortui
parari
solitum
,
à
Lap.
V.
Leigh
.
Crit.
sac.
Heb.
in
V.
Razach
.
p.
228.
folio
.
Sur
,
accedere
,
recedere
,
removere
.
and
that
is
,
Ierem.
16.5
.
Enter
not
into
the
house
of
mourning
;
or
as
the
Margin
renders
it
,
goe
not
to
the
Mourning-feasts
,
or
Banquets
which
where
wont
to
be
kept
with
abundance
of
riot
,
pomp
,
and
jollity
.
These
Funeral-Feasts
were
first
ordained
for
the
comforting
of
such
as
grieved
for
the
loss
of
their
friends
by
death
,
but
these
here
abused
them
to
wantonness
,
and
excess
.
The
other
word
which
causeth
this
diversity
,
is
the
word
Sur
,
which
signifies
to
approach
,
or
to
depart
,
it
is
here
taken
in
the
latter
sense
,
according
to
our
Translation
;
The
banquet
of
them
that
stretcht
themselves
shall
be
removed
,
q.
d.
all
your
mirth
and
merriment
shall
cease
,
and
yee
shall
be
carried
Captive
into
a
strange
Land
.
5.
Here
is
the
ground
of
all
their
sorrow
,
and
suffering
,
included
in
the
Illative
Particle
,
Therefore
,
therefore
shall
they
goe
Captive
with
the
first
,
viz.
for
their
security
,
oppression
,
luxury
,
and
inhumanity
.
The
words
being
thus
cleared
,
the
Observations
follow
.
OBSERVATIONS
.
1
Security
,
Luxury
,
and
Inhumanity
,
doe
bring
a
People
into
Captivity
and
misery
.
These
sins
ruined
the
Old
World
,
Sodome
and
Ierusalem
,
Ezek.
16.49
,
50.
and
22.3
,
to
13.
Luk.
17.26
,
27.
And
if
they
be
found
reigning
in
England
,
they
will
ruine
it
too
.
If
we
abuse
our
good
Land
in
dishonouring
God
,
hee
will
cast
us
out
of
it
into
captivity
.
2
Those
that
are
Leaders
in
sin
,
many
times
are
Leaders
in
suffering
.
When
such
as
excel
others
in
gifts
,
and
dignity
do
go
before
them
in
iniquity
,
't
is
just
they
should
lead
them
the
way
into
captivity
.
God
is
no
respecter
of
persons
,
be
they
Princes
or
Peasants
,
Soveraigns
or
Servants
that
sin
against
him
,
they
shall
not
escape
;
if
Kings
offend
,
they
have
a
King
above
them
that
will
not
spare
them
,
Psal.
62.14
.
and
76.12
.
and
110.5
.
Isa.
30.33
.
Hence
the
Apostle
would
have
Masters
to
know
,
that
if
they
wrong
their
servants
,
yet
they
have
a
Master
in
Heaven
that
will
right
them
,
Saul
,
Ahab
,
Zedekiah
,
and
many
Heathen
Emperours
,
whom
Justice
cut
off
for
their
luxury
and
cruelty
.
3.
God
turns
the
mirth
of
wicked
men
into
mourning
.
Their
feasting
into
fasting
,
and
their
banquets
into
funeral-feasts
,
where
there
is
,
or
at
least-wise
ought
to
be
,
weeping
and
mourning
.
Many
men
drive
away
sorrow
and
trouble
of
mind
,
and
cannot
endure
the
thoughts
of
mourning
;
but
though
they
fly
sorrow
,
yet
sorrow
will
not
fly
them
,
but
will
suddenly
surprize
them
,
and
damp
their
pleasures
,
Dan.
5.45
.
Luk.
12.20
It
will
be
our
wisdome
therefore
Actively
,
and
freely
to
afflict
our selves
,
to
weep
and
mourn
for
our
sins
,
Iames
4.8
,
9.
Else
we
shall
be
humbled
Passively
,
against
our
wills
,
and
God
will
bring
some
plague
upon
us
,
till
he
have
either
bended
or
broken
us
.
We
should
therefore
fear
to
displease
him
in
whose
hands
are
all
our
times
,
Dan.
5.23
.
Both
of
mirth
and
mourning
,
of
rising
and
ruining
,
of
plenty
and
poverty
,
of
honour
and
dishonour
,
of
advancement
and
abasement
,
of
health
and
sickness
,
All
our
times
are
in
Gods
hand
,
Psal.
31.15
.
And
't
is
well
for
us
they
are
so
,
for
if
they
were
in
other
hands
we
were
undone
.
Wee
see
Iobs
times
were
but
a
little
space
in
the
Devils
hands
,
and
how
sad
was
it
with
him
.
He
that
sate
to
day
like
a
King
,
how
suddenly
is
he
on
the
Dunghil
?
His
Cattel
are
taken
from
him
,
his
Children
slain
,
his
Body
full
of
boyls
,
and
his
Soul
full
of
terrours
.
And
thus
it
would
be
with
us
all
,
and
worse
,
if
we
lay
at
the
mercy
of
Sathan
,
who
rageth
more
now
than
ever
,
because
his
time
is
but
short
,
Revel.
12.12
.
2
It
would
be
sad
with
us
,
if
our
Times
were
in
mens
hands
,
whose
mercies
are
cruelties
,
they
would
deal
with
us
as
Pharaoh
did
with
Israel
,
or
Herod
with
Iohn
Baptist.
3
It
would
be
ill
with
us
,
if
our
times
were
in
our
owne
hands
,
it
is
ten
thousand
times
better
that
they
are
in
Gods
hand
.
For.
1.
Now
they
are
in
the
hands
of
a
most
wise
God
,
who
knowes
what
is
better
for
us
than
we
doe
for
our selves
.
2.
They
are
in
the
hands
of
a
merciful
God
,
who
turns
all
to
good
to
his
people
,
and
hath
promised
to
pitty
and
spare
us
,
as
a
man
spares
his
Son
that
serves
him
,
Psal.
103.13
.
all
his
wayes
are
mercy
in
making
promises
,
and
truth
in
keeping
them
,
Psal.
25.10
.
3.
They
are
in
Powerful
hands
,
hee
is
able
to
keep
what
we
have
committed
to
his
trust
,
Ioh.
10.28
,
29.
4.
They
are
in
faithful
and
trusty
hands
,
friends
may
deceive
us
,
Micah
7.5
.
but
he
is
truth
it self
,
he
cannot
deceive
,
nor
be
deceived
.
2
It
may
comfort
us
in
afflictive
times
,
that
all
our
afflictions
are
in
Gods
hand
,
for
matter
,
manner
,
time
,
and
measure
,
Revel.
2.10
.
he
shall
cast
some
of
you
,
not
all
.
2.
He
shall
cast
you
into
Prison
,
not
into
the
grave
.
3
It
is
but
for
ten
dayes
,
not
ten
years
.
God
sets
them
their
bounds
,
and
sayes
to
these
Metaphorical
waves
,
as
hee
doth
to
the
Natural
,
Hitherto
shall
yee
come
and
no
further
.
He
measures
out
the
dayes
and
nights
,
and
moneths
and
years
,
that
our
trials
shall
continue
,
Iob
7.3
.
As
we
came
into
the
world
by
Providence
,
so
we
goe
out
of
the
world
by
Providence
,
God
hath
set
us
our
bounds
which
wee
cannot
pass
,
Iob
7.1
.
&
14.5
.
neither
men
nor
Devils
can
take
away
our
lives
from
us
till
our
work
be
done
,
Ioh.
7.30
.
wee
should
therefore
be
couragious
in
duty
,
and
run
hazards
for
God
,
in
whose
hand
is
our
life
,
and
not
be
afraid
of
man
who
must
dye
,
Isa.
51.12
.
we
have
our
day
and
to
morrow
to
work
,
and
till
we
have
finisht
our
course
none
can
hurt
us
,
Luk.
13.32
.
to
God
the
Lord
belong
the
issues
from
death
,
Psal.
68.20
.
we
should
therefore
submit
our
wills
to
Gods
will
,
bee
willing
to
live
so
long
as
he
would
have
us
live
,
and
to
dye
when
he
shall
call
for
us
.
3
We
should
bless
God
,
who
hath
brought
us
forth
,
into
the
best
times
that
ever
the
Nation
saw
,
our
Lot
is
fallen
in
pleasant
seasons
;
they
are
happy
times
in
respect
of
means
,
though
we
have
made
them
unhappy
for
want
of
hearts
to
improve
them
.
We
should
not
therefore
quarrel
at
the
Providences
,
and
various
dispensations
of
the
times
,
but
rather
admire
and
adore
the
wisdome
and
goodness
of
God
in
them
,
so
did
Daniel
,
ch.
2.20
,
21.
4
We
should
improve
the
time
which
we
have
from
God
,
unto
his
praise
.
Who
plants
a
Vineyard
and
doth
not
eat
the
fruit
of
it
?
Our
time
is
Gods
,
and
therefore
great
reason
we
should
spend
it
to
his
praise
,
Acts
13.36
.
It
was
the
great
commendation
of
the
men
of
Issachar
,
that
they
understood
the
times
,
and
knew
what
Israel
ought
to
doe
in
them
,
1
Chro.
12.32
.
It
is
the
greatest
wisdome
in
the
world
,
to
observe
the
opportunities
and
seasons
of
grace
,
Ephes.
5.15
,
16.
Hence
our
Saviour
chargeth
it
as
a
great
sin
upon
Iezabel
,
in
that
hee
gave
her
space
to
repent
,
but
she
repented
not
,
Revel.
2.20
.
most
live
as
if
time
were
at
their
owne
dispose
,
they
are
very
liberal
of
anothers
right
,
promising
themselves
many
dayes
and
years
,
when
they
have
not
assurance
of
one
day
,
Isa.
56.
ult.
Luke
12.20
.
As
we
cannot
adde
one
cubit
to
our
stature
,
so
we
cannot
adde
a
day
to
our
daies
.
How
sad
then
is
the
condition
of
wicked
men
,
who
daily
dishonour
that
God
in
whose
hand
is
their
life
?
Consider
,
your
times
are
in
the
hands
of
that
God
to
whom
you
are
profest
enemies
,
and
with
whom
he
is
angry
every
day
,
Psal.
7.12
,
13.
though
he
bear
long
,
yet
he
will
not
alwayes
bear
,
for
their
feet
shall
slide
in
due
time
,
Deut.
32.35
.
VERSE
.
8.
The
Lord
God
hath
sworn
by
himself
,
saith
the
Lord
of
Hosts
,
I
abhor
the
excellency
of
Jacob
,
and
hate
his
Palaces
,
therefore
will
I
deliver
up
the
City
,
with
all
that
is
therein
.
IN
this
Verse
we
have
a
Prolepsis
,
or
preventing
of
a
Plea
which
Israel
might
make
for
themselves
,
saying
,
Wee
are
the
people
of
God
,
in
Covenant
with
him
,
and
have
received
Circumcision
,
the
seal
of
the
Covenant
,
and
at
this
day
we
doe
enjoy
many
glorious
priviledges
,
and
signal
favours
from
him
,
and
therefore
it
is
not
like
that
he
will
destroy
us
,
whom
he
hath
loved
so
long
,
and
made
the
head
of
the
Tribes
,
and
the
glory
of
the
world
.
To
this
the
Prophet
answers
,
Deceive
not
your selves
with
any
vain
confidence
in
your
pomp
,
and
priviledges
,
as
if
your
glory
and
excellency
could
secure
you
from
divine
Justice
;
for
I
must
tell
you
from
the
Lord
,
that
since
you
have
abused
his
blessings
,
hee
abhors
your
Excellency
,
hates
your
Palaces
,
and
will
destroy
your
Cities
wherein
you
trust
,
vers.
1.
and
the
better
to
assure
you
to
the
truth
of
all
this
,
he
hath
sworn
it
,
The
Lord
hath
sworn
,
that
he
abhors
the
excellency
of
Jacob.
In
this
Verse
we
have
,
1.
A
Commination
,
I
will
deliver
up
the
City
,
with
all
that
is
therein
;
q.
d.
you
glory
in
your
two
fortified
Cities
,
viz.
Samaria
and
Ierusalem
,
you
trust
in
the
riches
,
strength
,
and
fulness
of
them
,
but
though
they
be
never
so
full
of
men
,
civitates
.
En●l
numeri
,
&
Met.
Sub.
and
will
send
an
enemy
to
besiege
them
,
into
whose
hands
I
will
deliver
them
.
By
City
here
is
meant
,
the
Citizens
and
their
substance
,
all
should
become
a
prey
to
the
merciless
enemy
,
both
in
Samaria
and
Ierusalem
,
for
by
a
Synechdoche
both
are
here
threatned
;
both
had
sinned
,
and
therefore
now
both
shall
suffer
;
Samaria
shall
be
sackt
by
the
Assyrians
,
and
Ierusalem
by
the
Chaldeans
.
It
is
true
,
that
in
this
Chapter
,
and
in
the
whole
Prophecy
,
the
Prophet
speaks
primarily
,
and
principally
to
the
ten
Tribes
;
but
secondarily
,
and
concomitantly
to
Ierusalem
,
and
the
other
two
Tribes
,
as
I
have
shewed
,
vers
.
●
.
2.
Here
is
the
ground
of
this
destruction
,
and
that
is
,
Gods
detestation
of
them
for
their
sins
,
I
abhor
the
excellency
of
Iacob
,
and
therefore
I
will
deliver
their
Cities
into
the
hands
of
their
enemies
.
Some
render
the
words
thus
,
I
abhor
the
Pride
of
Iacob
,
that
is
true
,
for
as
the
Lord
abhors
Pride
in
all
,
so
especially
in
his
Israel
,
a
people
neer
unto
him
.
The
word
signifies
both
Pride
and
Excellency
,
but
because
this
people
confided
in
their
Priviledges
,
and
boasted
of
their
Dignity
,
therefore
the
word
is
most
properly
rendred
excellency
.
Gaon
,
excellentia
,
gloria
,
superbia
Iacobi
,
i.
e.
Israelitarum
.
Met.
effi●
.
The
word
is
sometimes
taken
in
evil
part
,
for
pride
,
and
arrogancy
,
Exod.
15.7
.
and
sometimes
in
good
part
,
for
magnificence
and
excellency
,
so
here
;
for
the
Prophet
in
this
Verse
doth
not
enveigh
against
their
pride
,
(
he
had
done
that
before
)
but
he
labours
to
remove
their
carnal
confidence
which
they
placed
,
the
Temple
,
which
is
called
in
Scripture
by
the
name
of
Excellency
and
Glory
,
because
it
was
that
wherein
they
gloried
,
Psal.
47.4
.
Ezek.
24.21
.
2
In
their
Riches
,
Dignities
,
Priviledges
,
and
Prerogatives
,
wherewith
that
Nation
was
adorned
above
all
the
people
of
the
world
,
Rom.
3.1
,
2.
&
9.4
,
5.
they
thought
that
the
bare
having
of
these
would
shelter
them
from
punishment
,
but
the
Lord
tells
them
,
that
he
abhorred
both
them
and
their
priviledges
,
and
since
they
had
abused
them
,
and
so
forfeited
them
all
,
they
were
now
so
much
the
more
hateful
and
abominable
to
God
;
q.
d.
You
look
upon
your selves
as
the
only
high
and
holy
ones
of
the
World
,
but
I
tell
you
(
saith
God
)
since
you
abuse
my
blessings
to
my
dishonour
,
I
look
upon
you
as
a
pack
of
prophane
,
ungodly
men
,
and
will
deal
with
you
accordingly
;
and
therefore
tell
not
me
of
your
Temple
,
Sacrifices
,
dignity
,
and
riches
,
for
I
tell
you
to
your
faces
,
that
I
detest
both
you
and
your
excellencies
,
and
abhor
your
stately
Palaces
,
which
you
have
built
by
oppression
and
cruelty
,
and
have
abused
to
my
dishonour
.
3
Here
is
the
confirmation
of
this
Commination
,
The
Lord
hath
sworn
it
,
even
the
Lord
of
Hosts
,
who
is
Omnipotent
,
and
hath
all
power
in
his
hand
to
execute
his
purposes
.
The
Lord
doth
not
only
say
it
,
but
swear
it
;
the
Iewes
were
hard
of
belief
,
and
sleighted
the
threatnings
of
the
Prophets
,
therefore
the
Lord
confirms
it
with
an
Oath
,
saying
,
I
have
sworn
by
my self
,
or
as
the
words
are
in
the
fountain
,
I
have
sworn
(
Benaphsho
,
in
anima
sua
)
by
my
Soul
,
or
Life
,
the
Lord
swears
by
himself
,
because
there
is
none
greater
than
he
.
The
soul
is
the
man
,
and
he
that
swears
by
his
soul
swears
by
himself
,
and
therefore
the
soul
(
according
to
the
Hebrew
Idiom
)
is
oft
put
for
a
mans
self
,
as
Psal.
3.2
.
Ier.
51.6
.
Matth.
25.26
.
It
is
an
Anthropopathy
frequent
in
Scripture
,
Gen.
22.16
.
Ier.
51.14
.
it
is
spoken
of
God
after
the
manner
of
men
,
Per
animam
vita
Dei
intelligitur
,
i.
e.
ipsamet
Dei
essentia
,
se●
ipse
Deus
.
Polanus
Syntag.
●
.
2.
c.
35.
as
an
Hand
,
an
Eye
,
a
Face
,
a
Foot
,
is
oft
ascribed
to
God
;
so
here
and
elsewhere
,
a
Soul
is
ascribed
to
God
,
Isa.
1.14
.
Ier.
5.9
,
29.
which
is
God
himself
,
for
whatsoever
is
in
God
,
is
God
.
Q.
d.
If
we
beleeve
men
who
swear
by
their
soul
,
or
life
,
(
which
yet
is
as
nothing
)
how
weighty
ought
my
Oathes
to
bee
with
you
(
saith
the
Lord
)
when
I
put
my self
to
pledge
;
and
if
yee
will
not
beleeve
my
Prophets
,
yet
beleeve
me
,
whose
Decrees
are
immutable
,
whose
Iudgements
are
intolerable
,
who
cannot
deceive
,
nor
be
deceived
;
who
am
Omnipotent
,
and
able
to
put
all
my
Threatnings
in
execution
against
you
,
since
I
am
the
Lord
of
Hosts
,
whom
all
Creatures
doe
obey
as
their
supreame
Commander
.
OBSERVATIONS
.
1
Swearing
in
it self
is
lawful
.
God
himself
who
cannot
sin
,
yet
swears
by
himself
,
Isa
45.
23.
&
.
62.8
.
Heb.
6.13
.
2
Wicked
men
are
hardly
brought
to
beleeve
the
Threatnings
of
God
.
The
Lord
must
swear
here
to
awaken
them
out
of
their
stupidity
,
so
sottish
are
men
by
nature
,
especially
when
hardned
in
a
way
of
sin
;
and
if
Gods
owne
people
in
whom
there
is
a
Principle
of
Grace
,
be
slow
of
heart
to
beleeve
the
Doctrin
of
the
Gospel
,
3
God
is
the
Lord
of
Hosts
.
He
hath
all
Power
in
his
hands
,
and
all
Creatures
at
his
command
,
V.
Mendoza
in
1
Reg.
1.3
.
A●not
.
5.
p.
134.
all
ready
at
the
least
beck
of
their
Lord
and
Master
to
destroy
his
enemies
.
4
No
Privil●dges
can
preserve
a
sinful
people
from
ruine
.
Let
them
be
exalted
to
Heaven
in
excellency
and
glory
,
and
be
loaded
with
riches
,
5
Sin
makes
God
to
hate
our
very
dwellings
and
Palaces
.
He
loathes
the
habitations
of
wicked
men
,
and
looks
upon
them
as
so
many
Swine-styes
,
and
sinks
of
sin
.
The
habitations
of
the
wicked
are
cursed
of
God
,
Iob
12.6
.
&
15.34
.
Zach.
5.4
.
As
we
should
keep
our
bodies
pure
,
as
becomes
the
Temples
of
the
Holy
Ghost
,
so
wee
should
keep
our
Houses
pure
from
sin
,
and
put
away
iniquity
farre
from
our
Tabernacles
,
that
they
may
be
Bethels
,
houses
of
God
,
and
not
Beth●avens
,
houses
of
vanity
and
iniquity
,
Iob
11.14
.
&
22.23
.
this
is
the
way
to
keep
our
houses
in
peace
,
Iob
5.24
.
Prov.
1.
ult.
&
8.6
.
and
to
make
our
Families
flourish
,
Prov.
14.11
.
We
should
rather
desire
with
those
holy
Patriarcks
,
Abraham
,
Isaac
,
and
Iacob
,
to
live
in
Tents
,
and
mean
houses
,
where
we
may
serve
God
(
remembring
that
we
are
but
Strangers
and
Pilgrims
here
,
but
Citizens
of
Heaven
)
than
to
live
(
as
these
Epicures
in
the
Text
)
in
stately
Palaces
,
abounding
with
sensual
luxury
,
and
all
manner
of
riot
,
till
they
be
destroyed
.
6
When
men
will
not
beleeve
the
Threatnings
,
they
shall
feel
the
punishment
.
The
righteous
doe
hear
and
fear
,
but
the
wicked
never
fear
,
till
they
feel
the
Sword
and
Pestilence
upon
them
.
When
no
warnings
can
mend
a
People
,
then
Judgements
end
them
;
as
we
see
in
the
old
World
,
Ierusalem
,
and
others
;
Lots
Sons
in
Law
would
not
beleeve
till
they
were
burnt
,
Gen.
19.14
.
nor
Pharaoh
till
he
was
drowned
.
7
It
is
Sin
that
ruines
Cities
.
VERSE
9.
And
it
shall
come
to
pass
,
if
there
remaine
ten
men
in
one
house
,
that
they
shall
dye
.
WEE
have
heard
of
Israels
Captivity
before
,
but
since
that
could
doe
no
good
,
now
comes
the
Pestilence
,
and
that
no
ordinary
one
,
which
usually
leaves
some
untoucht
;
But
such
a
terrible
,
destructive
Pestilence
,
that
should
sweep
away
all
before
it
;
insomuch
that
if
ten
men
remaine
alive
,
they
shall
all
dye
,
and
they
shall
be
buried
not
in
an
ordinary
way
,
but
they
shall
be
burnt
,
and
that
by
the
nearest
relations
,
which
was
used
by
the
people
of
Israel
,
only
in
cases
of
extream
necessity
,
1
Sam.
31.12
.
In
this
Verse
we
have
,
1
A
Iudgement
threatned
,
viz.
death
,
Yee
shall
dye
,
i.
e.
by
the
Pestilence
.
Those
that
escaped
the
Sword
,
and
were
not
killed
,
or
carried
away
by
the
enemy
,
the
Pestilence
,
or
some
other
Judgement
shall
slay
them
,
as
appears
by
the
next
verse
.
2
Here
is
the
fierceness
of
this
Pestilence
,
it
shall
sweep
all
before
it
,
this
is
more
than
the
Pestilence
usually
doth
;
God
had
corrected
them
before
with
lighter
rods
,
yet
he
left
some
alive
;
but
now
if
ten
men
remaine
in
some
very
numerous
Family
,
they
shall
all
dye
together
.
This
sets
forth
the
dreadfulness
of
Gods
wrath
against
this
people
,
for
when
the
Plague
rageth
very
fiercely
,
yet
it
usually
spares
some
,
if
there
bee
four
or
five
in
an
house
,
usually
one
is
spared
,
or
if
eight
in
a
Family
,
it
may
be
two
are
spared
;
but
when
there
are
ten
in
a
Family
,
and
they
must
all
dye
,
this
is
dreadful
indeed
.
By
Ten
the
Prophet
signifies
many
,
because
ten
is
the
utmost
of
single
number
;
3
Here
is
the
certainty
of
this
dreadful
destruction
,
Hajah
,
erit
,
fiet
.
Ehjeh
,
the
name
of
God
,
which
denotes
his
immutability
,
comes
from
hence
.
It
shall
come
to
pass
;
that
is
,
it
shall
certainly
come
to
pass
,
for
God
hath
so
decreed
it
,
and
there
is
no
resisting
.
OBSERVATIONS
.
1
Iudgements
seldome
goe
alone
.
2
Desperate
Diseases
must
have
desperate
Cures
.
3
Incorrigible
sinners
are
cut
off
by
the
Pestilence
.
God
had
used
all
means
to
reclaime
this
People
,
but
all
in
vaine
,
therefore
now
they
must
dye
for
it
.
So
true
is
that
of
the
Apostle
,
The
wages
of
sin
is
death
,
Rom.
1.31
.
&
6.23
.
Sin
and
Death
came
into
the
world
together
,
Gen.
2.17
.
Dan.
9.11
.
Rom.
5.12
.
How
blind
then
are
the
Socinians
,
that
can
finde
no
place
in
Scripture
where
it
is
said
,
that
death
is
the
punishment
of
sin
.
4
What
God
hath
decreed
shall
certainly
be
effected
.
Though
we
cannot
bring
it
to
pass
,
yet
he
can
and
will
,
whether
it
be
for
the
overthrow
of
the
wicked
,
as
here
;
or
for
the
comfort
of
the
godly
.
The
counsel
of
the
Lord
shall
stand
,
and
the
thoughts
of
his
heart
unto
all
generations
.
Men
may
plot
,
and
contrive
wayes
to
overthrow
the
Doctrine
and
Discipline
of
Christ
,
but
these
devices
and
counsels
of
men
shall
not
stand
,
it
is
the
counsels
of
the
Lord
only
that
shall
abide
,
Psal.
33.10
,
11.
VER
10.
And
a
mans
Uncle
shall
take
him
up
,
and
he
that
burneth
him
,
to
bring
out
the
bones
out
of
the
house
,
and
shall
say
unto
him
that
is
by
the
sides
of
the
house
,
Is
there
yet
any
with
thee
?
and
he
shall
say
,
No
;
then
shall
he
say
,
Hold
thy
tongue
,
for
we
may
not
make
mention
of
the
name
of
the
Lord
.
WHat
the
Prophet
had
exprest
somewhat
obscurely
in
the
precedent
Verse
,
he
sets
down
more
fully
and
clearly
in
this
,
viz.
That
the
Pestilence
should
be
so
dreadful
,
that
it
should
destroy
whole
Families
,
insomuch
that
there
should
not
be
living
men
enough
to
bury
the
dead
.
There
should
neither
be
Father
nor
Mother
,
Brother
nor
Sister
,
Son
nor
Daughter
left
alive
to
doe
the
last
office
of
Burial
for
them
;
but
a
mans
Uncle
,
or
Kinsman
must
doe
it
for
him
,
This
shews
what
great
desolation
the
Pestilence
had
made
amongst
them
,
that
the
Uncle
,
or
nearest
Kinsman
(
to
whom
the
right
of
succession
to
the
Inheritance
belongs
)
must
bee
constrained
to
burn
the
Body
,
that
so
he
might
carry
the
bones
out
of
the
house
with
more
ease
.
This
was
servile
work
,
and
belonged
to
mercenary
men
appointed
for
that
purpose
,
Ezek.
39.14
.
but
for
want
of
such
ordinary
Officers
to
doe
it
,
the
Kinsman
must
doe
it
.
So
that
in
this
Verse
we
have
,
1.
An
Amplification
of
that
great
desolation
which
the
Pestilence
should
make
amongst
them
,
it
should
be
so
terrible
that
it
should
destroy
whole
Families
,
and
cut
off
those
ordinary
Officers
which
were
appointed
to
bury
the
dead
,
insomuch
that
the
next
Kinsman
.
must
be
forced
to
doe
it
;
neither
shall
he
doe
it
in
an
ordinary
way
,
Vmesarepho
,
&
comburous
eum
,
i.
e.
&
comburet
eum
ad
tollendum
ossa
e
domo
,
Calvin
.
but
he
must
burne
his
bones
.
Calvin
and
others
make
the
Uncle
alone
to
be
both
the
burner
of
the
dead
,
and
the
burier
of
his
bones
;
they
read
the
words
thus
,
His
Uncle
shall
take
him
up
and
burne
him
,
that
he
may
carry
the
bones
out
of
the
house
.
This
reading
seems
to
be
most
genuine
and
agreeable
to
the
Text
and
context
,
setting
forth
the
dreadful
hand
of
God
upon
them
,
in
that
the
Pestilence
should
be
so
fierce
,
that
they
should
want
ordinary
Officers
to
bury
the
dead
.
Q.
But
how
are
they
said
to
burne
their
dead
,
when
it
appears
both
by
the
Old
and
New
Testament
that
the
Jewes
did
bury
their
dead
?
Gen.
23.4
&
49.31
&
50.5
,
25
,
26.
Mat.
8.21
,
22.
Joh.
19.41
,
42.
A.
It
is
true
,
usually
they
did
bury
their
dead
in
times
of
Peace
,
but
in
times
of
Warre
they
sometimes
did
burn
their
dead
,
as
they
did
Saul
,
and
his
Sons
,
to
prevent
further
abuse
which
might
be
offered
to
their
bodies
by
the
Philistims
,
1
Sam.
31.12
,
13.
so
in
times
of
great
contagion
to
prevent
stench
,
and
further
infection
,
they
burnt
their
dead
,
as
in
the
text
;
They
might
also
burne
them
to
cleanse
the
house
(
which
was
fallen
to
the
Kinsman
)
from
legal
uncleanness
by
the
dead
,
Numb.
19.14
.
Hence
we
read
of
their
Vespillones
,
and
Pol●inctores
,
their
buriers
and
their
burners
of
the
dead
,
Vespillo
curabat
cadavera
,
&
more
geniis
comburebat
.
and
so
had
the
Gentiles
,
and
the
Romans
,
they
burnt
their
dead
to
ashes
,
and
put
their
ashes
into
Urns
(
as
appears
by
[
*
](A45333-e92020-b)
*
Ossaque
lecta
cado
texit
Corinaeus
aheno
,
Vir.
Aeneid
.
6.
V.
Godwins
Roman
Antiq.
l.
2.
cap.
21.
S.
3.
p.
76.
and
Jewish
Antiq.
l.
6.
c.
5.
Virgil
,
Ovid
,
and
others
)
and
Pitchers
of
Gold
,
Silver
,
Brass
,
or
Marble
,
with
great
care
and
ceremoniousness
.
These
Iewes
being
themselves
Idolaters
,
did
symbolize
too
much
with
Heathens
and
Idolaters
in
this
thing
.
2
Here
is
the
reason
why
they
burne
the
dead
,
and
that
is
,
that
they
might
the
easier
carry
the
bones
out
of
the
house
,
when
the
flesh
was
burnt
off
before
.
3
Here
is
a
Conference
between
the
Kinsman
and
him
that
lies
in
the
house
,
and
he
shall
say
unto
him
that
is
by
the
sides
of
the
house
;
that
is
,
to
him
that
is
within
the
house
,
as
Ionah
was
said
to
descend
into
the
sides
of
the
Ship
,
Ionah
1.5
.
so
these
for
fear
did
run
into
some
corner
of
the
house
,
to
hide
themselves
from
the
infection
.
The
Question
which
he
asks
is
this
,
Is
there
any
yet
with
thee
?
viz.
left
alive
in
the
family
,
or
dead
,
that
I
may
burne
them
,
and
bury
their
bones
.
2
Here
is
the
Parties
answer
in
the
Negative
,
No
,
there
is
an
end
of
all
,
there
is
not
[
*
](A45333-e92160-b)
*
Ephes
,
non
nihil
,
nemo
,
finis
,
consumptio
;
ab
Apas
,
destit
,
de●ceit
.
one
left
,
they
are
all
dead
and
gone
,
according
to
that
,
verse
nine
,
If
ten
men
be
in
one
house
,
they
shall
all
dye
.
The
Prophet
inlargeth
himself
in
this
discourse
,
about
Gods
Judgements
,
the
better
to
awaken
these
sottish
,
sensual
,
secure
sinners
.
3
Here
is
the
inference
upon
this
answer
,
then
shall
he
say
,
Hold
thy
tongue
,
be
silent
,
be
patient
,
doe
not
fret
,
nor
fume
,
doe
not
mutter
nor
murmure
against
God
,
as
if
he
had
wronged
you
,
because
he
kills
you
;
but
acquiesce
in
his
just
Judgements
,
and
silently
submit
unto
his
will
,
for
it
is
his
work
,
Amos
5.13
.
As
for
us
,
our
sins
are
so
great
,
and
grievous
,
that
we
dare
not
once
call
on
the
Name
of
the
Lord
,
for
a
release
,
or
mitigation
of
his
Judgements
.
4
Here
is
the
reason
why
they
must
keep
silence
,
viz.
Because
the
Lord
was
just
in
all
that
hee
did
unto
them
,
and
therefore
they
might
not
once
make
mention
of
the
Name
of
the
Lord
by
way
of
complaint
,
thus
some
.
Interpreters
sweat
,
and
are
much
perplext
with
the
various
Versions
of
this
Text
,
insomuch
that
there
are
almost
as
many
Interpretations
of
it
as
there
be
Interpreters
.
1
Say
some
,
2
Others
give
this
gloss
,
Hold
thy
tongue
,
for
we
may
not
make
mention
of
the
name
of
the
Lord
,
q.
d.
Be
silent
,
lament
not
for
them
:
for
they
are
not
worthy
lamentation
,
they
are
so
wicked
,
that
they
will
not
once
remember
God
:
nor
cry
to
him
,
though
he
bind
them
with
the
cords
of
affliction
.
3
Others
make
it
the
voyce
of
desperate
persons
(
according
to
the
Margin
of
our
Bibles
)
VVe
have
not
,
or
we
will
not
make
mention
of
the
name
of
the
Lord
,
q.
d.
it
is
bootless
to
pray
,
for
God
is
set
to
plague
us
,
and
will
not
be
pacified
;
let
us
therefore
eat
and
drink
,
since
to
morrow
we
must
dye
.
Never
tell
us
of
Gods
name
,
for
he
is
our
enemy
,
and
we
cannot
endure
to
hear
of
him
,
for
neither
he
nor
his
Ministers
doe
ever
Prophesie
good
unto
us
.
If
we
should
call
upon
him
we
may
mind
him
of
us
,
and
so
bring
new
plagues
upon
our selves
.
This
agrees
best
with
verse
eleven
,
which
follows
immediately
.
4
Others
thus
;
These
Hypocritical
ones
,
that
formerly
gloried
that
they
were
Gods
people
,
his
peculiar
,
his
inheritance
,
his
holy
ones
,
&c.
Gods
wrath
shall
lye
so
heavy
upon
them
,
that
they
shall
boast
no
more
of
this
,
for
they
shall
bee
dumbe
when
they
hear
Gods
name
,
and
abhor
it
as
desperate
reprobates
use
to
doe
.
He
will
not
suffer
them
any
longer
to
take
his
name
in
vaine
,
his
wrath
shall
burne
so
fiercely
against
them
,
that
they
shall
not
dare
once
to
make
mention
of
his
name
,
or
to
come
neer
him
who
is
a
consuming
fire
.
OBSERVATIONS
.
1
Decent
burial
is
a
mercy
.
It
is
reckoned
as
a
Judgement
here
,
that
these
wicked
men
should
want
the
honour
and
solemnity
of
ordinary
burial
.
It
is
a
mercy
to
have
a
Grave
,
and
therefore
when
the
Kings
of
Iudah
are
recorded
,
their
burials
are
also
mentioned
;
and
those
of
highest
merit
were
buried
in
the
upper
part
of
the
Sepulchers
of
the
Sons
of
David
,
2
Chron.
32.33
.
Asa
a
good
King
was
honourably
buried
,
with
great
solemnity
,
2
Chron.
16.14
.
and
so
was
King
Zedekiah
,
Jer.
24.5
.
But
so
was
not
wicked
Iehoram
,
2
Chron.
21.19
.
and
it
was
a
curse
upon
Iehojakim
,
that
he
should
be
buried
with
the
burial
of
an
Asse
,
and
be
contemptibly
cast
into
a
ditch
,
Ier.
22.18
,
19.
It
is
reckoned
as
a
Judgement
,
when
men
have
no
burial
,
Psal.
79.3
.
Deut.
28.26
.
1
King
.
21.23
,
24.
Ier.
14.16
.
&
16.4
.
and
therefore
David
commends
the
burial
of
Saul
,
he
blesseth
and
rewardeth
the
men
of
Iabesh
for
it
,
2
Sam.
2.5
.
The
Body
is
a
peice
of
Gods
Workmanship
,
curiously
wrought
,
Iob
10.8
.
&
33.4
.
Psal.
139.5
.
and
therefore
must
not
be
carelesly
thrown
away
,
it
was
redeemed
with
the
precious
bloud
of
Christ
,
and
is
the
Temple
of
the
Holy
Ghost
,
1
Cor.
3.16
,
17.
&
6.15
,
29.
and
shall
be
raised
up
at
the
last
day
,
and
bee
made
like
to
Christs
glorious
Body
,
Iob
19.25
.
Phil.
3.21
.
It
is
one
of
the
last
offices
that
we
can
doe
for
our
Relations
,
we
should
therefore
decently
commit
their
bodies
to
the
grave
,
as
to
a
bed
of
rest
,
Isa.
57.2
.
there
to
remaine
till
the
general
Resurrection
of
us
all
.
So
they
did
by
Steven
,
Act.
8.2
.
and
the
Patriarchs
,
Acts
7.15
,
16.
Caution
.
Yet
we
must
beware
,
1
Of
the
fopperies
of
the
Papists
,
who
keep
the
bones
of
Saints
(
supposed
Saints
most
of
them
)
unburied
,
that
they
may
worship
them
,
kiss
them
,
and
offer
to
them
.
1
Bones
are
a
part
of
mens
bodies
,
and
ought
to
be
buried
decently
as
well
as
the
body
,
Exod.
13.19
.
Iosh.
24.32
.
it
is
reckoned
as
a
punishment
to
have
the
bones
lye
unburied
,
Isa.
14.19
.
Ier.
8.1
,
2.
2
There
is
no
Precept
nor
President
in
all
the
Word
of
God
,
that
commands
such
Worship
;
yea
the
Lord
himself
hid
the
body
of
Moses
,
that
it
might
not
be
Idolized
,
Iud.
9.
3
Those
Relicks
have
proved
to
be
the
bones
of
Asses
,
Asinorum
&
canum
ossa
pro
Martyrum
ossibus
amplexi
sunt
.
Calvin
Opusc
.
de
Reliquiis
.
V.
Perkins
Problem
,
p.
523.
Vol.
2.
&
Mulins
Buckler
of
faith
,
Art.
28.
p.
333.
&
Sharpii
Loc.
com
.
de
Eccles.
triumph
.
Contra.
3.
P.
2.
P.
34.
Stags
,
Theeves
,
and
Murderers
.
4
It
is
injurious
to
Christ
,
and
derogates
from
his
Merits
;
yea
it
is
injurious
to
the
Saints
,
who
are
kept
from
their
graves
,
where
they
rest
in
peace
till
the
Day
of
the
Lord
.
Besides
you
may
see
the
folly
of
Superstition
,
when
they
should
be
imitating
the
Graces
of
the
Saints
,
they
are
gathering
their
bones
and
breeches
,
their
caps
and
girdles
,
their
hairs
and
habits
.
At
Rome
,
who
lists
may
see
St.
Martins
Boots
,
St.
George
his
Sword
,
S.
Crispins
Cutting-knife
,
Iosephs
Breeches
,
Maries
Smock
,
Thomas
his
Shooe
,
the
Milk
of
Mary
,
the
Swadling-clouts
of
Christ
,
and
the
Asses
Head
that
he
rode
on
.
So
that
Rome
is
a
Church
where
Relicks
and
Images
are
worshipped
,
God
Almighty
pictured
,
Vowes
violated
,
Prophaneness
countenanced
,
half
Communions
administred
,
Humane
Traditions
equalized
with
Scripture
,
and
Ceremonies
multiplied
.
2
Caut.
Yet
our
greatest
care
should
be
for
our
Souls
,
3
Caut.
Yet
we
should
not
be
dismayed
,
Vel
ipsi
Philosophi
contempsere
sepulturam
.
V.
Aug.
De
Civit
.
Dei
,
l.
1.
cap.
12.
when
the
bodies
of
Gods
Saints
be
given
to
the
Beasts
of
the
Field
,
and
the
Fowls
of
Heaven
,
Psal.
79.2
,
3.
faith
fears
not
such
things
.
He
that
numbers
the
hairs
of
our
heads
,
will
not
lose
our
bones
;
he
that
is
so
careful
of
our
excrementitious
parts
,
will
not
suffer
our
essential
and
integral
parts
to
perish
.
Solemn
burial
addes
to
the
comfort
of
the
living
,
but
not
of
the
dead
.
Lazarus
had
no
Funeral
solemnities
,
nor
Marble
Monument
,
yet
was
he
carried
into
Abrahams
bosome
:
—
Facilis
jactura
Sepulchri
,
Coele
tegitur
qui
non
babet
Urnam
.
Lucan
.
l.
16.
2
Obs.
Gods
people
must
be
patiently
silent
in
calamitous
times
.
They
must
not
be
stupidly
silent
,
for
Grace
doth
not
raze
,
but
raise
,
and
rectifie
the
affections
.
We
may
spread
our
distress
before
God
,
and
in
an
humble
manner
expostulate
with
him
;
as
Iob
,
Ieremy
,
and
other
Saints
have
done
.
It
is
an
holy
silence
,
and
not
a
sinful
silence
,
which
is
here
enjoyned
us
.
When
Gods
hand
lyes
heavie
upon
us
,
not
only
our
Tongues
must
be
silent
,
Levit.
10.2
,
3.
1
Sam.
3.18
.
Isa.
36.6
,
7
,
8.
Amos
5.13
.
Zeph.
1.7
.
but
our
Souls
must
keep
silence
to
Jehovah
,
My
soul
waiteth
upon
God
,
so
we
read
it
,
but
others
according
to
the
Original
,
thus
,
My
soul
is
silent
,
quiet
,
submiss
,
and
subject
to
God
,
my
affections
are
subdued
to
him
.
Many
mens
Tongues
are
silent
,
but
their
hearts
are
full
of
rage
and
fury
;
yea
many
mens
words
are
smooth
as
oyl
,
when
their
hearts
are
like
drawn
swords
.
But
a
gracious
soul
in
all
humility
adores
the
just
Judgements
of
God
upon
himself
,
and
others
,
without
any
murmuring
or
contradiction
.
He
doth
not
impatiently
fly
in
Gods
face
,
nor
charge
God
follishly
,
Iob
1.
ult.
but
he
peaceably
resigns
himself
,
and
all
he
hath
unto
Gods
dispose
;
God
is
the
Potter
,
and
he
is
the
Clay
,
ready
to
be
formed
and
framed
,
raised
or
ruined
,
made
or
marred
,
as
he
shall
please
.
Hee
gives
the
Lord
a
blank
as
it
were
,
and
bids
him
write
what
please
himself
,
and
it
shall
please
him
.
Murmuring
doth
but
double
our
strokes
,
it
is
a
slandering
of
God
,
and
a
charging
of
him
with
folly
,
which
he
will
not
bear
at
our
hands
;
and
therefore
when
ever
Israel
fell
to
murmuring
,
a
Judgement
presently
followed
;
other
sins
he
can
bear
withall
,
but
not
with
this
.
Untamed
Heifers
may
gall
their
necks
,
but
they
cannot
break
the
yoke
.
Wild
Bulls
in
a
Net
,
by
tosfing
and
tumbling
do
but
intangle
themselves
the
more
,
Isa.
51.20
.
it
is
Prayer
and
Patience
that
will
mend
all
;
fret
not
then
at
Gods
dispensations
,
neither
quarrel
with
his
Providences
;
judge
your selves
,
and
justifie
him
,
so
shall
you
have
peace
,
Levit.
26.40
.
41
,
42.
Iudg.
10.15
.
2
Chron.
12.6
.
Ezra
9.13
.
Neh.
9.33
.
Psal.
51.4
.
&
119.137
.
Dan.
9.7
.
1
Cor.
11.31
.
Let
us
not
like
Sons
of
Adam
justifie
our selves
,
and
lay
the
fault
upon
God
,
but
let
us
kiss
the
hand
that
smites
us
,
and
say
,
Righteous
art
thou
Lord
,
and
just
are
thy
judgements
.
3
Obs.
Hypocritical
shews
and
shadows
of
Religion
will
stand
a
man
in
no
stead
in
a
day
of
wrath
.
These
sensual
Idolaters
cried
,
The
Temple
of
the
Lord
,
the
Temple
of
the
Lord
;
they
boasted
that
God
was
their
Father
,
and
they
his
people
,
that
they
knew
him
,
and
were
known
of
him
above
all
the
people
of
the
earth
,
Hos.
8.2
.
But
now
the
day
of
wrath
is
come
,
they
dare
not
once
make
mention
of
the
name
of
God
,
they
are
so
opprest
with
the
guilt
of
their
sins
.
It
is
not
crying
Lord
,
Lord
,
but
doing
Gods
will
sincerely
,
that
will
yeeld
us
comfort
in
calamitous
times
,
Matth.
7.21
,
22.
2
Cor.
1.12
.
A
dead
Beast
can
doe
us
no
service
,
and
dead
Graces
will
stand
us
in
no
stead
.
Let
us
not
then
cheat
our selves
with
shewes
instead
of
substance
,
and
with
counters
instead
of
gold
;
let
us
not
be
almost
,
but
altogether
Christians
,
not
having
a
name
only
to
live
,
but
let
us
live
indeed
;
that
we
may
be
Nathaniels
,
Israelites
indeed
,
in
whom
there
is
no
reigning
guile
,
Ioh.
1.47
.
4
Wicked
men
in
calamitous
times
are
f●ll
of
despondency
and
despair
.
Though
in
times
of
Peace
they
may
boast
how
God
loves
them
,
yet
when
God
awakens
their
Consciences
by
his
Judgements
,
the
very
name
of
God
is
terrible
to
them
,
and
they
could
wish
he
were
not
:
Then
either
they
hide
themselves
with
Adam
,
or
run
from
him
as
Cain
,
Gen.
4.13
.
or
hang
themselves
with
Iudas
,
or
cry
with
those
wicked
ones
,
Iob
21.
14.
Depart
from
us
.
Or
,
they
blaspheme
because
of
their
pain
,
and
like
Serpents
fly
in
the
face
of
him
that
toucheth
them
,
Rev.
16.
ult.
and
like
Heathens
,
who
in
their
calamities
curse
their
gods
,
and
beat
them
,
as
the
Authors
of
all
their
misery
;
and
at
last
they
shall
cry
to
the
Rocks
and
Mountains
to
fall
upon
them
and
hide
them
,
Luke
23.30
.
Rev.
6.16
.
These
cry
,
There
is
no
hope
,
Jer.
18.12
.
and
therefore
they
banish
the
thoughts
of
God
out
of
their
hearts
,
Psal.
10.4
.
and
will
not
once
make
mention
of
him
in
their
troubles
.
These
are
beaten
,
but
not
bettered
;
corrected
,
but
not
amended
;
and
in
some
respect
worse
than
Heathens
,
Diligentius
Dii
irati
coluntur
.
Sen.
of
whom
Seneca
observes
,
That
they
were
most
busie
in
worshipping
their
gods
,
when
they
were
most
displeased
.
But
we
have
those
that
fly
from
God
when
he
draws
nigh
to
them
,
thoughts
of
God
are
never
more
pleasing
to
a
gracious
soul
,
nor
never
more
displeasing
to
wicked
men
than
when
they
are
in
trouble
.
VERSE
11.
For
behold
the
Lord
commandeth
,
and
he
will
smite
the
great
house
with
breaches
,
and
the
little
house
with
clefts
.
IN
this
Verse
we
have
an
Amplification
,
and
Confirmation
of
the
precedent
commination
,
vers.
8.
The
Prophet
tells
them
,
that
the
destruction
shall
be
general
,
high
and
low
,
rich
and
poor
,
great
and
small
,
none
should
escape
,
but
as
all
had
sinned
,
so
all
should
suffer
;
a
forreign
enemy
like
a
violent
floud
should
over-run
the
Land
,
so
that
there
should
be
no
escaping
.
These
Sinners
were
secure
,
and
carnally-confident
,
trusting
in
their
two
victorious
and
successful
Kings
,
Ieroboam
the
second
King
of
Israel
,
and
Uzziah
King
of
Iudah
;
they
sleighted
the
words
of
the
Prophet
,
and
therefore
the
Lord
resolves
to
preach
to
them
in
another
manner
viz.
by
the
Sword
of
the
Assyrian
,
and
Chaldean
,
who
should
make
them
feel
,
what
they
would
not
beleeve
.
In
the
words
we
have
,
1
The
causal
Particle
,
For
,
which
hath
relation
to
the
eighth
and
ninth
Verses
,
where
the
Lord
threatneth
to
destroy
the
City
with
its
fulness
,
2
Here
is
an
ecce
,
behold
,
to
incite
both
our
Attention
and
Intention
,
it
calls
for
our
ears
and
eyes
.
3
Here
is
the
matter
to
be
marked
,
and
that
is
the
command
and
charge
of
God
to
destroy
his
people
for
their
provocations
,
The
Lord
commandeth
,
and
he
will
smite
the
City
,
q.
d.
you
have
not
to
doe
with
an
impotent
man
,
but
with
an
Omnipotent
God
,
who
as
he
hath
made
all
things
,
so
he
hath
them
all
at
his
beck
,
to
help
or
hurt
us
as
pleaseth
him
.
Hee
needs
not
Armies
,
he
needs
not
Instruments
to
confound
his
adversaries
,
it
is
but
speaking
and
it
is
done
,
Psal.
44.4
.
&
148.5
.
Q.
How
doth
the
Lord
smite
the
City
,
when
hee
only
commands
that
it
should
be
done
?
A.
It
is
a
Rule
,
Quod
quis
per
alium
facit
,
per
sel
facere
videtur
.
In
that
the
Lord
commands
the
Assyrians
and
Chaldeans
to
destroy
,
vers.
14.
he
is
said
to
doe
it
himself
,
because
they
were
but
his
rods
,
and
the
instruments
in
his
hand
to
chastise
his
people
;
whoever
be
the
Actor
,
yet
God
is
the
Author
.
4
Here
is
the
Universality
of
this
destruction
,
he
will
bring
down
great
and
small
,
he
will
cause
the
Assyrians
and
Babylonians
to
smite
the
great
house
with
breaches
,
and
the
little
house
with
clefts
.
Resisim
,
rupturis
,
confractionibus
,
vel
distillationibus
,
cant
.
5.2
.
Hic
veró
idem
valet
quod
Ratsim
,
i.
e.
fragmina
.
The
word
which
we
render
Breaches
,
signifies
also
droppings
,
which
by
little
and
little
rot
the
house
,
and
so
make
breaches
and
ruptures
in
it
;
but
in
this
place
it
properly
signifies
ruptures
,
and
breaches
.
They
were
all
incorrigible
,
and
incurable
,
both
great
and
small
,
and
therefore
now
they
shall
be
punisht
,
and
perish
together
,
both
houses
and
inhabitants
.
Their
Palaces
and
great
Houses
in
Sion
,
and
Samaria
,
should
have
a
great
down-fall
;
and
the
lesser
houses
should
chop
,
and
chink
,
and
moulder
away
.
By
these
expressions
the
Prophet
intimates
,
that
both
noble
and
ignoble
should
perish
together
;
as
they
had
overthrown
the
Law
,
and
all
equity
,
vers.
12.
so
now
God
overthrows
them
.
Some
conceive
,
that
the
Prophet
here
alludes
to
some
Earth-quake
,
which
should
make
breaches
and
clefts
in
their
houses
,
but
the
Prophet
confutes
these
,
and
tells
us
▪
that
it
shall
be
done
by
the
hand
of
an
enemy
,
vers.
14.
Others
Allegorize
,
and
apply
this
to
the
two
Kingdoms
of
Israel
and
Iudah
,
which
are
called
two
houses
,
Isa.
8.14
.
By
the
great
house
(
say
they
)
is
meant
the
Ten
Tribes
,
which
did
excell
in
wealth
and
dignity
.
By
the
lesser
house
is
meant
the
Kingdome
of
Iudah
,
OBSERVATIONS
.
1
Matters
of
moment
must
especially
be
marked
.
Great
Judgements
were
coming
upon
this
People
,
and
the
Lord
by
an
Ecce
,
Behold
,
labours
to
awaken
them
to
the
consideration
of
them
.
The
birth
of
Christ
is
a
matter
of
great
moment
,
and
therefore
the
Angels
come
with
a
Behold
,
Luk.
2.10
.
the
seasons
of
grace
are
matters
of
great
moment
,
and
therefore
a
double
Behold
is
set
upon
them
,
2
Cor.
6.2
.
Our
Original
Sin
is
a
matter
deeply
to
be
thought
on
,
and
therefore
it
hath
an
Ecce
setupon
it
,
2
Warre
and
Pestilence
are
Gods
Servants
,
which
come
and
goe
at
his
beck
and
commandment
.
As
all
Creatures
are
his
Servants
,
Winds
,
and
Seas
,
and
Sun
obey
him
,
Iob
9.7
.
so
all
Armies
are
his
,
he
is
Lord
of
Hosts
,
and
if
he
but
stamp
or
hiss
for
an
Enemy
,
or
call
for
a
Pestilence
on
the
Land
,
they
readily
obey
,
Isa.
7.18
,
19.
Levit.
26.25
.
Ier.
47.6
,
7.
he
can
destroy
the
most
potent
enemy
by
the
most
impotent
and
contemptible
means
,
as
Froggs
,
Flies
,
Lice
,
Psal.
105.31
.
If
he
say
to
such
and
such
Diseases
,
Go
,
seize
on
such
a
man
,
or
such
a
woman
,
they
go
;
if
he
bid
them
cease
,
they
cease
.
We
should
not
therefore
bribe
the
Sergeant
,
but
compound
with
the
Creditor
.
Run
not
in
your
sickness
and
distress
to
Physick
or
Friends
,
but
make
peace
with
God
in
the
first
place
,
and
then
all
shall
be
at
peace
with
you
.
We
should
also
be
patient
under
all
Dispensations
,
looking
at
Gods
hand
in
all
,
seeing
him
ordering
and
disposing
all
for
the
good
of
his
.
This
will
make
you
dumbe
and
silent
,
when
you
see
it
is
the
Lord
that
doth
it
,
2
Sam.
16.10
.
Psal.
39.9
.
Ioh.
18.11
.
Universality
in
sin
brings
universality
in
suffering
.
The
generality
of
this
people
were
corrupt
,
and
now
they
are
generally
ruined
.
As
rich
and
poor
were
Idolaters
,
Apostates
,
and
Prophane
;
so
now
they
should
be
ransackt
and
ruined
together
.
4
Obs.
Sin
brings
a
curse
on
our
dwellings
,
and
layes
famous
fabricks
in
the
dust
,
as
I
have
shewed
before
on
verse
eight
.
VER.
12.
Shall
Horses
run
upon
the
Rock
?
Will
one
plow
there
with
Oxen
?
for
yee
have
turned
judgement
into
gall
,
and
the
fruit
of
righteousness
into
hemlock
.
IN
the
precedent
Verse
the
Lord
threatned
a
general
Judgment
against
these
general
Sinners
,
but
they
trusting
to
their
owne
strength
and
glory
,
feared
no
Judgements
,
but
conceited
that
the
Lord
who
had
taken
them
into
Covenant
with
himself
,
and
adopted
them
for
his
owne
peculiar
people
,
and
adorned
them
with
many
Priviledges
above
the
rest
of
the
Nations
round
about
them
,
would
not
deal
so
sharply
with
them
as
the
Prophet
threatned
;
but
would
take
some
gentler
course
,
plowing
them
still
by
his
Prophets
,
and
labouring
to
reclaime
them
by
their
Ministery
.
To
this
the
Lord
answers
in
this
Verse
,
by
a
Prolepsis
,
he
prevents
this
evasion
and
vain
conceit
,
telling
them
,
that
it
was
to
no
purpose
to
take
any
more
pains
with
them
,
or
to
correct
them
with
gentler
rods
,
for
they
remained
still
obstinate
and
perverse
,
falling
away
more
and
more
,
growing
worse
and
worse
;
so
that
he
did
but
plow
the
rocks
,
and
so
break
his
Plows
without
any
increase
;
and
sow
the
sands
,
losing
his
labour
on
them
;
and
therefore
he
is
now
resolved
,
that
his
Spirit
should
no
longer
contend
with
such
rockey
rebellious
Sinners
nor
his
patience
wait
any
more
upon
them
.
The
Interrogation
is
a
strong
Negation
▪
Shall
Horses
run
upon
the
rock
,
or
Oxen
plow
there
?
No
,
they
will
not
,
they
are
not
fit
places
for
such
purposes
;
and
doe
you
think
that
I
will
alwaies
sing
to
deaf
men
,
and
bestow
my
cost
and
care
upon
such
rockey
and
hardned
Sinners
,
that
will
bring
forth
no
fruit
?
It
is
a
Proverbial
speech
,
Interpreters
vary
much
in
their
Exposition
of
this
first
branch
of
the
verse
.
See
five
various
senses
in
a
Lapid●
,
and
six
in
our
large
Annotations
;
that
which
I
have
given
(
with
submission
to
better
judgements
)
I
conceive
to
be
most
genuine
and
best
agreeing
with
the
context
;
which
is
the
surest
and
foundest
way
of
expounding
Scripture
,
and
is
of
more
weight
than
an
hundred
sic
dixits
of
this
and
that
man
.
So
that
in
this
Verse
we
have
,
1
The
Lords
resolution
to
plow
these
rocks
no
longer
.
2
Here
is
the
Reason
and
ground
of
this
Resolution
,
viz.
for
their
Injustice
,
Oppression
,
Tyranny
,
and
all
kind
of
cruelty
towards
the
poor
.
There
was
no
righteousness
to
be
found
amongst
them
,
they
had
turned
Judgement
into
Gall
,
or
Poyson
,
(
as
the
word
also
signifies
)
because
poyson
is
the
bitterest
part
of
poysonous
beasts
,
And
righteousness
into
hemlock
,
o●
wormwood
,
so
the
word
properly
signifies
,
and
it
is
so
rendred
in
other
places
,
as
Ier.
9.15
.
Lam.
3.15
.
Amos
5.7
.
They
absolved
the
nocent
,
and
condemned
the
innocent
;
they
acquitted
the
wicked
,
and
condemned
the
just
;
they
favoured
the
rich
,
who
could
bribe
well
,
and
opprest
the
poor
who
had
nothing
to
give
,
Amos
4.1
.
so
that
their
Courts
of
Justice
were
as
sweet
as
Honey
to
the
wicked
,
but
as
baneful
and
bitter
as
gall
to
the
godly
.
OBSERVATIONS
.
1
The
patience
of
the
Lord
will
not
alwayes
,
wait
upon
impe●itent
sinners
.
i.
e.
in
a
very
fruitful
soyl
,
from
whence
he
might
justly
expect
the
generous
fruit
of
sincere
obedience
;
he
fenced
it
about
with
his
gracious
Protection
and
good
Laws
;
he
removed
all
impediments
of
growth
and
fruitfulness
;
but
when
he
came
to
look
for
grapes
of
obedience
,
behold
the
wilde
grapes
of
cruelty
,
injustice
,
and
disobedience
;
he
therefore
resolves
to
take
away
the
hedge
,
break
down
the
wall
,
lay
it
wast
,
and
expose
it
to
the
fury
of
every
wild
beast
.
Nathan
.
Rogers
on
that
Parable
.
Barren
trees
are
good
for
nothing
but
fewel
,
Matth.
3.10
.
Mark
11.12
.
Luke
13.
6.
to
10.
When
the
Lord
by
his
Word
and
Spirit
hath
long
striven
with
men
,
labouring
to
bring
them
to
Repentance
,
but
they
will
not
be
wrought
upon
,
but
are
like
the
Cypress
tree
,
the
more
it
is
watered
,
the
more
it
withers
;
the
Lord
at
last
resolves
to
make
a
final
end
with
them
,
2
Proverbial
speeches
are
commendable
.
The
Lord
himself
useth
them
in
Scripture
.
All
Proverbs
are
commendable
,
especially
sacred
ones
.
They
are
short
,
witty
,
pithy
,
concise
speeches
,
like
jewels
that
containe
much
worth
in
a
little
room
.
No
man
can
serve
two
Masters
.
A
tree
is
known
by
his
fruits
.
He
that
humbles
himself
shall
be
exalted
.
It
is
better
to
give
than
to
receive
,
&c.
And
it
is
observed
,
that
the
more
learned
any
men
are
,
the
more
pithy
,
sententious
,
and
Proverbial
they
are
;
as
we
see
in
Plato
,
Plutarch
,
Seneca
,
Aristotle
,
&c.
3
Obs.
Perverting
of
Iustice
is
a
Land
destroying
sin
.
There
is
not
a
more
infallible
fore-runner
of
a
Nation
ruine
,
than
when
Courts
of
Justice
are
turned
into
Courts
of
injustice
;
and
Courts
of
Equity
become
Courts
of
iniquity
.
This
turning
of
Justice
into
Gall
,
brings
gall
and
sorrow
with
it
to
a
Land
,
Ier.
8.14
.
&
9.15
.
Hos.
10.4
,
5.
it
caused
Ierusalems
day
to
draw
neer
,
Ezek.
22.6
,
7.
A
corrupt
Judge
is
a
cold
Fire
,
a
dark
Sun
,
a
dry
Sea
.
A
false
Teacher
that
poysons
Souls
,
an
unskilful
Physician
that
destroyes
Bodies
and
a
corrupt
Judge
that
perverts
Justice
,
are
three
great
Evils
;
the
one
destroyes
the
fountain
of
Piety
,
the
other
destroyes
the
fountaine
of
Sanity
,
and
the
third
destroyes
the
fountaine
of
Civil
Policy
.
If
a
man
bee
opprest
,
hee
flyes
to
Courts
of
Justice
for
refuge
,
and
if
they
shall
give
him
a
draught
of
poyson
,
or
hemlock
to
kill
him
,
this
cryes
aloud
for
justice
against
such
,
Isa.
5.7
.
Ier.
5.28
,
29.
Execution
of
Justice
is
a
most
sweet
and
pleasant
thing
to
God
,
no
Hony
so
delightful
to
us
,
Corruptio
optimi
est
corruptissima
.
See
my
Com
▪
on
Psal.
8●
.
2
.
as
this
is
to
him
.
How
great
then
is
their
sin
,
who
turn
righteousness
into
wrong
,
sweet
into
sower
,
and
make
poysons
of
medicines
?
See
what
God
faith
to
such
,
Amos
4.1
.
VERSE
.
13.
Yee
which
rejoyce
in
a
thing
of
nought
,
which
say
,
Have
we
not
taken
to
us
horns
by
our
own
strength
?
IN
the
first
Verse
of
this
Chapter
,
the
Prophet
upbraids
the
Israelites
with
their
carnal
confidence
;
and
in
this
Verse
he
amplifies
that
exprobration
;
Yee
are
they
(
saith
he
)
which
rejoyce
in
things
of
nought
,
and
glory
in
your
own
strength
,
to
your
own
confusion
,
as
it
follows
,
vers.
14.
In
this
verse
we
have
this
Peoples
sin
,
They
rejoyce
in
a
thing
of
nought
.
And
in
the
next
verse
we
have
their
punishment
.
Q.
The
Question
will
be
,
what
is
meant
by
a
thing
of
nought
,
or
of
no
moment
,
here
?
A.
By
a
thing
of
nought
,
1.
Some
conceive
an
Idol
is
meant
,
which
is
called
a
thing
of
nought
,
or
nothing
,
an
Idol
is
nothing
,
1
Cor
▪
8.4
▪
materially
it
may
be
wood
or
stone
,
but
formally
it
is
nothing
.
Though
it
may
be
something
in
respect
of
mens
vain
conceits
,
yet
it
is
nothing
in
respect
of
any
Divine
power
or
vertue
,
for
it
can
neither
hurt
nor
help
.
These
people
worshipt
the
Calves
,
and
worshipt
Baal
,
and
other
Idols
,
and
so
might
be
said
to
rejoyce
in
things
of
nought
.
But
,
2.
Others
conceive
they
rejoyced
in
Creature-comforts
and
Priviledges
,
such
as
Riches
,
Honour
,
Power
,
Success
,
the
Covenants
,
Circumcision
,
3
And
most
genuinely
,
To
rejoyce
in
a
thing
of
nought
,
is
to
rejoyce
in
an
arm
of
flesh
,
to
rejoyce
in
Armies
,
Strength
,
Victories
,
and
Successes
;
Yee
rejoyce
in
a
thing
of
nought
.
What
's
that
?
Why
yee
say
,
Have
we
not
taken
to
us
Horns
by
our
owne
strength
?
it
was
their
constant
practise
to
rejoyce
in
a
thing
of
nought
,
and
to
trust
in
their
owne
strength
.
By
Horns
here
is
meant
the
power
,
Thus
they
said
,
viz.
in
their
hearts
,
and
thoughts
at
least
,
for
what
words
are
to
us
,
that
thoughts
are
to
God
,
his
Word
and
Spirit
search
the
inward
parts
of
the
Soul
,
Ier.
17.10
.
1
Cor.
2.10
.
they
thought
they
had
made
themselves
strong
and
impregnable
by
their
own
power
.
The
Prophet
seems
to
allude
to
the
power
and
success
which
Ieroboam
the
second
,
one
of
the
Kings
of
Israel
had
,
in
whose
reign
Amos
Prophesied
.
This
King
was
very
succesful
and
prosperous
,
he
inlarged
the
borders
of
the
Kingdom
,
and
took
divers
Cities
from
the
Syrians
,
2
King
.
14.25
,
27
,
28.
So
Iudah
was
very
succesful
under
King
Uzziah
,
as
appears
,
2
Chron.
26.1
to
17.
these
Victories
and
Successes
made
them
proud
,
and
lift
up
their
horns
,
as
if
by
their
owne
power
and
policy
they
had
got
the
victory
.
Thus
they
rejoyced
in
a
thing
of
nought
,
as
if
by
their
owne
strength
they
had
inlarged
their
borders
,
and
could
now
defend
themselves
against
forreign
envasions
.
The
Interrogation
is
a
strong
Affirmation
,
Have
we
not
taken
to
our selves
horns
by
our
owne
strength
?
See
what
impious
Arrogance
,
aud
Vam-glorious
boasting
here
is
,
every
word
gives
a
crake
,
Have
not
we
taken
,
Have
not
we
taken
to
us
,
have
not
we
taken
to
us
Horns
,
yet
more
,
Have
not
we
taken
to
us
Horns
by
our
owne
strength
?
They
did
all
,
God
did
nothing
,
he
is
not
in
any
of
their
thoughts
.
I
have
read
of
Pope
Adrian
,
who
having
built
a
stately
Colledge
at
Lovaine
,
caused
this
to
be
written
in
golden
letters
over
the
gate
,
Utretch
planted
him
,
there
was
he
born
;
Lovaine
watred
him
,
there
he
got
Learning
;
and
Caesar
gave
the
increase
,
for
he
made
him
a
Cardinal
:
one
wittily
comes
after
and
subscribes
,
Hic
Deus
nihil
fecit
,
God
had
nothing
to
doe
here
.
So
these
men
ascribed
all
to
themselves
,
and
shut
out
God
.
Though
the
Lord
by
an
Almighty
hand
had
brought
them
out
of
Aegypt
into
the
Land
of
Canaan
,
and
drove
out
the
Canaanites
before
them
,
and
by
a
strong
hand
preserved
them
in
that
good
Land
;
yet
so
proud
,
ungrateful
,
and
dis-ingenious
were
they
grown
,
that
they
sacrificed
to
their
owne
Net
,
and
assumed
all
to
themselves
,
saying
,
Have
we
not
gotten
these
Victories
by
our
owne
strength
?
The
Lord
can
now
no
longer
bear
with
this
Sacrilegious
robbing
him
,
of
the
honour
which
was
due
to
his
Name
:
and
therefore
in
the
next
Verse
he
tells
them
,
That
he
will
raise
up
a
Nation
against
them
,
that
shall
utterly
destroy
them
.
OBSERVATIONS
.
1
The
Creatures
excellency
is
all
but
vanity
.
Take
the
Quintessence
of
all
the
Riches
,
Power
,
Pomp
,
Beauty
,
Morality
,
and
delights
of
the
World
,
and
put
them
in
one
scale
,
and
put
Vanity
in
the
other
,
and
they
will
prove
lighter
than
vanity
;
&
Mendoza
,
in
1
Reg.
2.
Numb
.
36.
Annot.
25.
p.
555.
and
therefore
they
may
well
be
called
,
things
of
nought
.
But
of
this
at
large
elsewhere
.
2
Obs.
Such
is
mans
corruption
and
madness
,
that
he
rejoyceth
in
things
of
nought
.
He
dislikes
what
is
truly
good
,
and
delights
in
vanity
,
Psal.
4.6
,
7.
Hence
Solomon
spends
the
whole
Book
of
Ecclesiastes
in
disswading
men
from
this
folly
and
madness
.
St.
Chrysostom
tells
us
,
that
if
he
had
a
voyce
like
Thunder
,
and
a
mighty
Mountain
for
his
Pulpit
,
and
all
the
Men
and
Women
in
the
World
for
his
Auditory
,
he
would
chuse
that
Text
to
preach
on
,
Psal.
4.2
.
O
yee
sons
of
men
,
how
long
will
yee
love
vanity
?
3
Gods
Word
is
a
critical
word
.
V.
Traps
True
Treasure
,
ch.
3.
Sect.
3.
p.
86.
&
Glassii
Philolog
.
lib.
1.
Tr.
3.
S.
3.
mihi
.
p.
201.
It
discovers
the
thoughts
and
intents
of
mens
hearts
,
and
layes
their
inside
open
,
so
great
is
its
power
and
efficacy
.
Gods
Word
resembles
God
,
as
he
is
the
only
Heart-searching
God
,
so
his
Word
is
the
only
Heart-searching
Word
.
It
pierceth
to
the
very
Marrow
,
and
discovers
to
us
our
most
secret
thoughts
and
affections
,
Heb.
4.12
.
and
can
tell
us
,
whether
we
delight
in
things
of
nought
.
4.
Wicked
men
ascribe
that
to
their
owne
power
and
policy
,
which
is
due
to
Gods
Power
,
and
Grace
.
If
they
have
success
and
victory
,
they
presently
lift
up
their
Horns
and
push
at
God
,
that
they
may
the
better
Sacrifice
to
their
own
Net
,
and
burn
incense
to
their
drag
.
Hab.
1.15
,
16.
Thus
Senacherib
King
of
Assyria
boasted
of
his
power
and
success
,
as
if
he
could
conquer
not
only
Ierusalem
,
but
its
God
also
,
Isa.
36.
Thus
that
Heathen
that
went
forth
to
Battle
,
being
admonished
to
call
upon
the
Gods
,
answered
,
that
it
was
for
cowards
to
pray
,
as
for
himself
,
he
was
resolved
to
try
his
own
strength
in
Battle
,
he
did
so
,
and
was
slaine
.
Let
others
kiss
their
own
hands
,
Iob
31.27
.
and
ascribe
all
to
Idols
and
themselves
;
but
let
us
,
with
all
the
Servants
of
God
,
ascribe
the
glory
of
all
we
are
,
or
have
,
to
God
alone
,
VER.
14.
But
behold
,
I
will
raise
up
against
you
a
Nation
,
O
house
of
Israel
,
saith
the
Lord
the
God
of
Hosts
;
and
they
shall
afflict
you
from
the
entring
in
of
Hemath
,
unto
the
river
of
the
Wilderness
.
THese
words
contain
the
Conclusion
of
the
fifth
Sermon
,
which
Amos
made
to
this
People
.
We
have
seen
their
Sin
before
,
we
are
now
come
to
their
Suffering
.
This
people
gloried
in
things
of
nought
,
and
would
not
beleeve
the
Prophets
words
,
but
now
they
should
be
taught
by
blows
,
and
bee
made
to
feel
what
they
would
not
fear
,
and
therefore
the
Prophet
begins
with
a
but
,
But
behold
,
q.
d.
you
think
by
your
own
strength
and
power
to
subdue
your
enemies
,
but
I
will
raise
up
against
you
the
Assyrian
,
a
mighty
Nation
,
that
shall
chase
you
from
one
end
of
the
Land
to
another
.
The
Lord
had
told
them
before
of
Judgements
in
general
that
should
come
upon
them
for
their
sins
,
now
he
comes
to
particularize
the
Judgement
;
he
tells
them
who
shall
inflict
it
,
on
whom
,
and
how
farre
.
They
had
forsaken
God
,
and
cast
him
off
,
and
now
he
forsook
them
,
they
trusted
to
their
own
strength
but
God
sends
against
them
a
stronger
than
they
,
that
should
subdue
them
.
But
I
will
raise
up
against
you
a
Nation
,
&c.
In
the
words
we
have
,
1.
The
Adversative
Particle
,
But.
2
The
Note
of
Attention
,
Behold
.
3
The
matter
to
be
attended
,
I
will
raise
up
against
you
a
Nation
,
viz.
the
Assyrian
against
Israel
,
and
the
Babylonian
against
Iudah
;
for
the
bounds
here
set
for
the
promised
Land
,
do
imply
both
Kingdoms
,
primarily
Israel
and
Samaria
,
and
secondarily
,
Iudah
and
Ierusalem
,
as
I
have
shewed
on
Vers.
1.
The
Kingdom
of
Israel
was
overthrown
by
Salmaneser
King
of
Assyria
,
and
the
City
and
Temple
of
Ierusalem
,
by
Nebuchadnezzar
King
of
Babylon
;
these
God
raised
up
to
cool
their
courage
,
and
abate
their
pride
.
4
The
Lord
tells
them
what
this
Nation
shall
doe
to
Israe●
,
They
shall
afflict
them
,
they
shall
press
and
oppress
,
them
by
violence
and
Tyranny
;
5
Here
is
the
extent
of
this
affliction
,
and
how
farre
it
shall
go
,
and
that
is
from
Hemath
,
which
was
situate
in
the
North
border
of
Canaan
,
looking
Eastward
,
vers.
2.
Unto
the
river
of
the
Wilderness
;
that
is
,
to
Sichor
,
a
river
of
Aegypt
in
the
South
,
looking
Westward
,
and
parting
the
Land
of
Israel
from
the
Land
of
Aegypt
,
Numb.
34
,
5
,
8.
Josh.
13.3
,
5.
&
15.47
.
1
Chron.
13.5
it
is
called
the
river
of
the
Desart
,
because
it
came
out
of
the
Desart
;
some
think
it
was
the
river
Nilus
,
but
the
bounds
of
Canaan
never
extended
so
farre
.
Ieroboam
had
re-gained
those
bounds
to
Israel
,
they
were
proud
of
the
Prize
;
but
about
thirty
years
after
Tiglath-Pileser
re-gained
it
all
from
Israel
,
and
laid
it
to
the
Assyrians
;
and
not
long
after
comes
Salmanesar
the
King
of
Assyria
,
and
takes
Samaria
,
and
subdues
the
whole
Kingdom
of
Israel
.
About
one
hundred
years
after
,
Iudah
was
carried
captive
into
Babylon
,
according
to
that
woe
denounced
against
them
,
ver.
1.
When
Warrs
arise
yet
some
use
to
escape
,
but
here
the
Lord
threatens
,
that
they
shall
be
opprest
from
one
end
of
the
Land
to
another
▪
Though
the
Country
were
large
and
spacious
,
and
there
were
many
ways
to
escape
,
yet
the
enemy
should
befet
them
so
strictly
that
there
should
be
no
escaping
,
but
all
should
goe
into
Captivity
.
As
all
had
sinned
,
so
all
should
now
suffer
for
sin
.
So
that
this
verse
seems
to
be
a
kind
of
Antithesis
,
and
check
to
their
Carnal
confidence
in
their
own
strength
and
success
,
q.
d.
it
is
true
,
your
King
Ieroboam
hath
recovered
your
borders
,
but
I
will
send
one
that
shall
recover
all
from
you
again
.
He
restored
all
from
Hemath
to
the
Sea
of
the
Plain
;
and
I
will
send
the
Assyrian
who
shall
wast
Israel
from
Hemath
to
the
Sea
,
i.
e.
from
North
to
South
,
and
from
East
to
West
;
and
then
shall
you
see
how
infirm
your
firmness
was
;
when
your
Valour
shall
be
turned
into
weakness
,
your
Glory
into
shame
,
and
your
Mirth
into
mourning
.
6
Who
is
it
that
saith
all
this
?
why
it
is
one
that
can
and
will
perform
it
,
It
is
the
Lord
,
the
God
of
Hosts
;
who
hath
the
Army
of
the
Assyrians
,
and
all
other
Armies
at
his
beck
and
command
,
vers.
8.
OBSERVATIONS
.
1
Pride
goes
before
destruction
.
In
the
precedent
verse
we
read
of
Israels
Pride
and
Carnal-confidence
,
and
now
see
their
fall
.
When
pride
is
in
the
faddle
,
destruction
is
on
the
crupper
,
Dan
4.30
.
we
read
of
Nebuchadnezzars
pride
,
and
ver.
31.
we
read
of
his
fall
.
Children
that
hold
by
their
own
coats
pull
themselves
down
;
by
his
own
strength
shal
no
man
prevail
,
1
Sam.
2.9
.
Ezek
28.9
.
2
The
Lord
is
true
in
all
his
Threatnings
.
Not
one
word
shall
fail
of
all
that
he
hath
spoken
against
a
rebellious
people
.
Hee
threatned
to
send
the
Assyrian
against
Israel
here
,
&
he
did
it
.
He
threatned
to
send
the
Babylonian
against
Iudah
,
and
they
came
at
last
.
3
When
people
are
rejoycing
and
most
secure
,
then
usually
Iudgements
are
nearest
.
In
the
precedent
verse
they
were
rejoycing
,
and
in
this
verse
comes
their
ruine
.
When
the
old
World
was
buying
,
selling
,
marrying
,
and
merry-making
,
then
came
the
Floud
and
swept
them
all
away
,
Mat.
24.38
,
39.
When
Bellsring
,
Canons
roar
,
Fires
flame
,
and
there
is
nothing
but
mirth
and
jollity
,
then
may
destruction
be
at
the
door
.
When
men
cry
Peace
,
peace
,
then
comes
sudden
and
swift
destruction
,
1
Thes.
5.3
.
2
Pet.
2.1
.
4
It
is
God
who
raiseth
up
enemies
against
a
rebellious
people
.
I
will
raise
up
a
Nation
against
you
.
5
Universality
in
sin
brings
universality
in
suffering
.
As
the
Land
had
been
●ilted
from
corner
to
corner
with
uncleaneness
,
6
Sin
brings
a
people
into
a
desperate
condition
.
It
brings
them
into
such
straits
,
that
they
know
not
which
way
to
turn
themselves
.
The
Land
of
Canaan
was
spacious
,
and
there
were
many
ways
of
escaping
,
but
their
sins
had
brought
things
to
that
pass
,
that
they
were
surrounded
with
enemies
,
and
there
was
none
to
deliver
them
.
7
As
Kingdoms
have
their
times
of
flourishing
,
so
they
have
their
times
of
fading
too
.
Israel
flourisht
,
and
was
succesful
under
Ieroboam
,
but
they
fade
and
fall
in
the
reign
of
King
Hoshea
.
Gr●cian
,
Babylonian
,
and
Persian
Monarchies
which
were
sometimes
famous
through
the
world
,
are
now
mouldred
away
,
and
come
to
nothing
,
and
so
shall
the
Roman
.
8
God
usually
retaliates
Sinners
,
and
pays
them
in
their
own
coyn
.
This
people
had
for
a
long
time
pressed
the
Lord
with
their
sins
,
V.
Caryl
on
Job
15.25
.
Obs.
1.
p.
131.
Greenhil
on
Ezek.
7.18
.
p.
75.
Amos
2.13
.
and
now
themselves
are
prest
and
opprest
with
Judgments
.
Sodom
,
and
Gomorah
,
that
burnt
in
lust
,
were
burnt
with
fire
.
Nadab
,
and
Abihu
,
that
offered
strange
fire
,
perisht
by
strange
fire
from
the
Lord.
Depart
now
,
he
will
say
unto
them
,
Depart
at
the
last
Day
.
He
that
will
not
owne
Christs
truth
now
,
shall
not
be
owned
by
him
then
.
They
that
trample
upon
the
Saints
here
,
the
Saints
shall
tread
them
under
their
feet
hereafter
,
Micha
4.11
,
12
,
13.
&
7.10
.
so
that
all
the
wicked
at
last
shall
be
compelled
to
say
with
Adonibezek
,
Judg.
1.
As
I
have
done
,
so
hath
the
Lord
rewarded
me
.
The
Aegyptians
that
worshipped
creeping
things
,
were
punisht
with
Froggs
,
and
other
creeping
things
.
Demosthenes
and
Tully
,
that
were
proud
of
their
Eloquence
,
perisht
by
it
.
Milo
,
that
gloried
in
his
strength
,
was
ruined
by
it
.
Absolom
,
that
was
proud
of
his
Hair
,
it
helpt
to
hang
him
,
2
Sam.
18.9
.
Let
every
one
then
take
notice
of
his
sin
by
the
suffering
,
and
silence
murmuring
.
We
have
now
seen
the
Sins
that
ruined
Israel
,
viz.
Idolarry
,
Superstition
,
Apostasie
,
Oppression
,
Luxury
,
Tyranny
,
Injustice
,
and
Carnal-confidence
,
&c.
If
these
Sins
reign
in
England
,
what
can
we
expect
but
that
the
Lord
should
send
some
Assyrian
upon
us
,
to
avenge
the
quarrel
of
his
Covenant
on
us
?
&c.
FINIS
.
AN
EXPOSITION
,
WITH
Practical
OBSERVATIONS
UPON
The
Seventh
Chapter
of
Amos.
VERSE
1
,
2
,
3.
Thus
hath
the
Lord
God
shewed
unto
me
,
and
behold
,
he
formed
Grashoppers
in
the
beginning
of
the
shooting
up
of
the
latter
growth
;
and
loe
it
was
the
latter
growth
after
the
Kings
mowings
.
And
it
came
to
pass
after
they
had
made
an
end
of
eating
the
grass
of
the
Land
,
then
I
said
,
O
Lord
forgive
I
beseech
thee
,
by
whom
shall
Jacob
arise
?
for
hee
is
small
.
The
Lord
repented
for
this
,
it
shall
not
be
,
saith
the
Lord
.
THis
Chapter
contains
the
Sixth
Sermon
of
Amos
,
wherein
are
three
Visions
,
to
which
are
annext
the
issue
and
operation
of
them
,
vers.
10
,
11
,
12.
The
Prophet
had
before
plainly
and
clearly
set
down
Gods
Judgements
against
this
People
,
that
none
might
complaine
of
obscurity
;
yet
now
hee
comes
to
speak
more
mystically
,
in
five
Types
and
Visions
,
if
by
any
means
he
might
work
upon
them
.
Two
Visions
we●
have
,
Chap.
8.1
,
&c.
&
9.1
,
&c.
and
three
in
the
nine
first
Verses
of
this
Chapter
,
setting
forth
the
patience
and
long-suffering
of
God
towards
this
rebellious
People
.
The
three
Types
or
Similies
are
of
-
Grashoppers
,
Which
adumbrare
three
Judgements
,
Famine
,
War
,
and
utter
destruction
.
-
Fire
,
Which
adumbrare
three
Judgements
,
Famine
,
War
,
and
utter
destruction
.
-
A
Plumb-line
,
Which
adumbrare
three
Judgements
,
Famine
,
War
,
and
utter
destruction
.
The
first
Judgement
which
Amos
saw
was
an
army
of
Grashoppers
,
Locusts
,
or
Green-worms
,
which
should
devour
the
Grass
and
Corn
,
and
this
shadowe●
out
the
want
of
all
things
,
vers.
1
,
2.
2
That
of
Fire
,
devouring
the
great
deep
,
denotes
Warre
,
with
the
miseries
that
attend
it
,
vers.
4.
Both
these
had
ruined
Israel
,
but
that
at
the
mediation
and
intercession
of
the
Prophet
they
were
kept
off
for
a
time
,
vers.
2
,
3
,
5
,
6.
the
duty
of
a
faithful
Pastor
is
to
Pray
and
Preach
,
Amos
doth
both
these
:
he
shewes
them
their
Sins
,
and
Gods
Judgements
due
unto
them
for
them
,
yet
withall
he
prayes
for
the
averting
of
them
,
and
was
heard
for
that
time
,
till
at
last
the
malady
was
past
cure
.
3
That
of
a
Plumb-line
in
the
hand
of
God
,
signified
the
utter
overthrow
both
of
the
Oeconomical
,
Political
,
and
Ecclesiastical
estate
of
the
Kingdom
.
God
had
measured
out
a
time
for
them
to
repent
in
,
but
they
were
become
incurable
,
and
therefore
the
Lord
here
threatens
to
spare
them
no
longer
,
and
to
pass
by
them
no
more
,
vers.
8.
nor
yet
to
accept
of
any
more
mediation
for
them
;
and
therefore
we
doe
not
read
that
ever
the
Prophet
interceded
for
the
averting
of
this
Judgement
,
as
he
had
done
for
the
former
;
so
long
as
there
was
hope
hee
prayed
for
them
,
but
since
they
were
incorrigible
he
forbears
.
4
We
have
the
slanderous
accusation
of
Amaziah
the
Priest
of
Bethel
(
who
being
netled
with
the
Prophesie
,
and
freedome
of
speech
used
by
this
blunt
and
down-right
Prophet
against
both
King
and
Kingdom
)
stirs
up
King
Ieroboam
the
second
against
Amos
,
under
pretence
of
being
a
seditious
,
turbulent
person
,
and
one
that
had
conspired
against
the
King
,
vers.
10
,
11.
Amos
hath
conspired
against
the
King
.
2
The
more
to
incense
the
King
against
him
,
he
aggravates
his
Crimes
,
as
first
,
that
he
acted
this
Treason
,
not
secretly
,
but
openly
▪
He
hath
conspired
against
thee
in
the
midst
of
the
house
of
Israel
.
2
That
the
People
were
much
troubled
at
his
Doctrine
,
to
the
hazard
of
the
Kingdome
:
The
Kingdome
is
not
able
to
bear
his
words
.
3
Here
is
Amaziahs
fraudulent
advice
,
under
pretence
of
love
and
kindness
,
he
would
nor
have
Amos
come
any
more
to
Bethel
,
lest
he
should
run
himself
into
danger
;
and
therefore
he
adviseth
him
to
pack
out
of
the
Kingdome
with
all
speed
,
and
to
get
into
Iudeah
his
owne
Country
,
and
to
Prophesie
there
.
Vers.
12.
4
We
have
Amos
his
bold
reply
to
this
false
Prophets
calumniations
,
vers.
14
,
15.
where
he
asserts
and
justifies
his
calling
,
shewing
,
-
1
Negatively
,
that
he
was
no
Prophet
,
nor
Prophets
Son
.
-
2
Affirmatively
,
That
he
was
an
Herdsman
.
-
3
How
he
was
called
to
be
a
Prophet
,
he
came
not
of
his
owne
accord
to
the
work
,
but
the
Lord
said
to
me
,
Goe
Prophesie
,
vers.
15.
-
4
Here
is
Amos
his
Charge
,
to
which
he
was
primarily
sent
,
and
that
was
to
the
ten
Tribes
,
vers.
15.
Goe
Prophesie
to
Israel
;
he
durst
not
therefore
forsake
his
Charge
assigned
him
by
God
,
and
flee
into
Iudea
,
(
as
Amaziah
would
have
had
him
)
but
he
resolved
to
stand
his
ground
,
and
keep
to
his
Commission
,
and
preach
to
Israel
though
he
dyed
for
it
,
as
he
did
,
being
slaine
(
say
some
)
by
Amaziahs
Son
.
-
5
Here
is
a
five-fold
Judgement
threatned
by
Amos
against
this
Persecuting
Prelate
,
vers.
17.
he
should
suffer
in
his
Wife
,
in
his
Children
,
in
his
Possessions
,
in
his
owne
Person
,
and
in
the
whole
Kingdome
,
which
he
should
see
goe
into
Captivity
.
VER.
1.
Thus
hath
the
Lord
God
shewed
unto
me
,
and
behold
he
formed
Grashoppers
in
the
beginning
of
the
shooting
up
of
the
latter
growth
;
and
loe
it
was
the
latter
growth
after
the
Kings
mowings
.
IN
this
Chapter
we
have
three
Visions
,
the
first
whereof
is
that
of
devouring
Locusts
,
which
left
little
or
nothing
behind
them
.
Where
we
have
,
1
The
Person
revealing
the
Vision
to
the
Prophet
,
and
that
is
,
the
Lord
,
Thus
hath
the
Lord
God
shewed
me
,
in
a
Prophetical
Vision
,
Thomas
Taylor
on
Amos
8.11
.
p.
215.216
.
fol.
the
Judgements
which
he
is
about
to
bring
upon
Israel
.
This
he
mentions
to
procure
the
more
authority
to
what
he
spake
,
that
they
might
see
they
were
not
figments
,
or
dreams
of
his
owne
inventing
.
2
Here
is
the
Vision
it self
,
or
what
the
Lord
shewed
him
,
and
that
is
Grashoppers
,
and
behold
he
formed
Grashoppers
.
He
did
not
call
out
Grashoppers
already
made
,
Iotser
,
fictor
,
à
Iatsar
,
finxit
,
formavit
,
Isa.
43.1
.
Zach.
12.1
.
but
he
saw
the
Lord
forming
and
framing
a
new
Army
of
Grashoppers
out
of
the
dust
of
the
earth
,
or
the
like
;
which
to
Gods
Omnipotency
was
as
easie
,
as
to
bring
out
an
Army
of
Grashoppers
already
made
.
Obj.
But
most
call
these
Grashoppers
Locusts
,
and
so
the
very
same
word
is
rendred
,
Isa.
33.4
.
so
that
what
shall
we
call
them
,
Grashoppers
,
or
Locusts
?
I
answer
,
both
;
that
is
,
they
are
Grashopper-Locusts
.
To
clear
this
,
you
must
know
that
there
were
several
sorts
of
Locusts
mentioned
in
the
Scripture
,
some
were
silent
,
and
some
vocal
;
some
good
,
and
for
food
,
Mat.
3.4
.
Others
were
obnoxiou●●nd
hurtful
,
as
here
in
the
text
,
and
of
these
there
were
three
sorts
:
-
-
2
Locust-Horgel
,
Levit.
11.22
.
-
Gob
,
Gobe
,
Loenstae
,
bruchi
,
à
radice
Gabah
,
exaltavit
,
quia
●levant
&
exal
.
an
t
pedes
.
3
Locust-Hagab
.
Levit.
11.22
.
And
this
last
is
the
Locust-Grashopper
in
the
text
.
It
was
a
devouring
Insect
,
that
went
in
great
multitudes
together
,
eating
up
all
before
them
,
and
so
bringing
a
Famine
on
the
places
where
they
came
,
Ioel
1.4
,
6.
&
2.11
.
they
are
called
a
Nation
,
and
an
Army
of
Vermine
for
their
swarmes
and
multitudes
.
Q.
A
second
Quere
is
,
VVhether
these
Locusts
must
be
taken
Literally
,
or
Metaphorically
,
properly
or
symbolically
?
Ans.
1.
They
may
be
taken
literally
for
an
Army
of
Insects
,
which
devour
the
fruites
of
the
earth
,
and
so
cause
a
famine
;
this
is
most
genuine
here
,
and
it
was
one
of
those
rods
with
which
God
chastned
Israel
,
Amos
4.9
.
as
for
War
,
he
speaks
of
that
,
vers.
4.
but
this
especially
relates
to
famine
,
and
some
Judgements
begun
before
the
time
of
Ieroboam
the
second
.
2
Others
take
them
Metaphorically
,
for
any
kind
of
devastation
or
wasting
whatsoever
;
or
else
for
the
Assyrians
,
which
like
so
many
Locusts
should
over-run
the
Land
of
Israel
,
and
devour
all
before
them
.
Hence
the
Assyrian
is
compared
to
a
Razor
,
which
should
shave
them
even
to
the
skin
,
Isa.
7.20
.
3
Here
is
the
Time
these
Locusts
were
formed
,
and
that
is
,
1.
Generally
,
in
the
beginning
of
the
shooting
up
of
●he
latter
growth
.
2.
More
particularly
,
It
was
the
latter
growth
after
the
Kings
mowings
.
After
the
first
fleece
was
mowed
off
for
the
use
of
the
Kings
horses
,
which
was
wont
to
be
sooner
than
the
common
mowth
.
Locusts
love
not
to
feed
on
ripe
and
hard
things
:
their
delight
is
in
young
and
tender
things
;
and
therefore
they
are
very
destructive
to
Immanths
,
and
new-sowen
fields
.
These
hurtful
Vermine
God
sent
in
abundance
amongst
them
.
And
here
againe
Interpreters
differ
,
1
Some
take
this
mowing
or
shearing
of
the
Grass
for
the
grazing
with
the
Kings
sheep
,
Ter
centum
niveitond●nt
dumeta
juvenci
.
Virg.
Georg.
l.
1.
Achar
gizze
hammalech
,
post
tonsionem
regis
,
non
gregis
.
whose
feeding
is
called
a
cropping
of
the
grass
.
But
this
hath
no
rooting
in
the
text
;
for
though
the
word
doe
signifie
shearings
,
yet
it
is
used
for
mowen
grass
,
Psal.
72.6
.
2
Others
take
it
,
for
the
mowing
not
only
of
Grass
,
but
of
Corn
also
in
the
Fields
;
for
Husbandmen
(
especially
in
those
fruitful
regions
)
used
to
mow
their
luxuriant
Corn
,
that
it
might
thicken
and
stand
the
better
;
and
if
this
latter
blade
were
eaten
by
Insects
or
Locusts
,
the
Harvest
was
lost
,
and
Famine
ensued
.
The
vulgar
Latine
mistaking
the
Original
,
render
it
,
Serotinus
imber
,
the
latter
rain
,
but
the
word
is
,
Lekesh
,
herba
serotina
,
sive
cordum
)
the
latter
mowth
,
and
not
the
latter
rain
;
and
here
again
some
fly
to
Metaphors
,
and
conceive
that
this
mowing
adumbrates
the
devastation
of
Israel
by
the
Assyrian
;
as
●●elds
when
they
are
mowen
,
and
their
fleece
is
gone
,
are
naked
and
deformed
,
so
God
would
raise
up
the
Assyrian
that
should
rob
them
of
their
riches
,
and
fleece
them
for
their
sins
.
The
flourishing
Grass
notes
the
flourishing
condition
of
Israel
,
but
they
abusing
that
condition
,
the
Lord
mowed
them
.
1.
More
lightly
and
overtly
,
by
Pul
King
of
Assyria
,
1
Chro.
5.26
.
2.
More
severely
,
by
Benhadad
King
of
Syria
,
who
afflicted
them
very
sore
,
and
gained
much
of
their
Land
and
riches
from
them
.
3
There
was
a
latter
growth
in
the
dayes
of
Ieroboam
the
second
,
when
Israel
began
to
flourish
,
and
recover
its
losses
,
2
King
.
14.25
.
but
after
this
they
grew
worse
and
worse
,
till
the
Lord
swept
them
out
of
the
Land
,
and
would
hear
no
more
prayers
for
them
.
OBSERVATIONS
.
1
Formerly
God
revealed
his
mind
to
the
Prophets
(
as
hee
did
here
to
Amos
)
by
Types
and
Visions
,
Jer.
1.11
.
&
24.1
.
Ezek.
1.
Heb.
1.1
.
See
more
of
this
,
Amos
8.1
.
Obs.
3.
2
All
our
afflictions
come
from
God
.
Thomas
Taylor
on
Amos
8.11
,
12.
p.
224.
folio
.
It
is
he
that
forms
the
Locusts
,
sends
Fire
,
metes
out
the
very
Time
,
Quantity
,
Quality
,
and
Duration
of
all
our
sufferings
;
whatever
it
be
,
it
is
he
that
forms
it
,
Ier.
18.11
.
there
is
no
evil
of
this
kind
in
the
City
,
but
the
Lord
doth
it
,
Amos
3.6
.
This
must
make
us
patient
and
silent
,
since
it
is
the
Lord
that
doth
it
,
Psal.
39.9
.
3
God
hath
Armies
of
Insects
,
and
little
contemptible
Creatures
wherewith
to
punish
disobedient
people
.
He
needs
not
men
to
destroy
us
,
he
hath
Froggs
and
Flies
,
Lice
and
Locusts
,
and
these
shall
doe
it
,
Exod.
10.14
.
Deut.
28.38
,
42.2
Chron.
7.13
.
Psal.
78.46
.
Ioel
1.4
.
much
of
Gods
might
is
seen
in
these
little
Armies
,
Nec
in
ulla
magis
quam
in
his
tota
natura
est
Pliny
Nat.
Hist.
l.
1●
.
c.
1.
they
all
fulfill
the
word
of
Gods
command
.
Let
none
then
murmure
at
second
causes
,
but
still
look
up
to
the
first
,
lest
by
fretting
at
our
troubles
,
we
double
them
.
4
Naturally
we
are
very
stupid
and
sens●lesse
under
Gods
hand
.
Though
he
smite
us
,
yet
we
grieve
not
,
Isa.
9.12
,
13.
Ier.
5.3
.
and
though
his
hand
be
lifted
up
against
us
,
yet
we
will
not
see
,
Isa.
26.11
.
The
Judgement
it self
here
was
visible
,
and
yet
they
had
not
eyes
to
see
it
:
yea
though
the
Prophet
held
it
forth
to
them
by
a
sensible
Type
,
and
useth
a
double
Ecce
,
(
Behold
,
●oe
)
to
excite
them
and
quicken
attention
.
No
wonder
that
our
Saviour
cryed
,
O
hard
and
slow
of
heart
,
not
to
beleeve
what
God
hath
spoken
by
his
Words
and
Works
,
Luke
24.25
,
5
When
People
are
most
prosperous
,
many
times
they
are
nearest
a
fall
.
Israel
had
success
and
victories
but
a
little
before
,
there
was
a
shooting
up
of
the
latter
growth
,
they
lived
in
peace
and
plenty
forty
one
years
,
they
were
grown
rich
,
proud
,
and
secure
,
and
then
comes
the
Locust
and
devoures
them
;
no
sooner
had
they
gotten
a
little
greenness
,
but
the
Assyrian
devours
it
.
As
Herbs
when
they
come
to
flower
,
begin
to
wither
;
or
as
the
Sun
when
it
comes
to
the
Ze●ith
,
then
it
declines
;
so
man
in
his
best
estate
is
altogether
vanity
,
Psal.
39.5
.
not
only
in
his
worst
estate
,
when
Old
age
hath
seized
on
him
,
but
in
his
flourishing
and
most
prosperous
condition
,
man
is
but
a
vaine
thing
.
Be
jealous
then
over
your selves
when
you
abound
with
those
Creature
comforts
,
be
like
Pigeons
,
when
they
fare
best
they
are
most
fearful
.
It
is
good
to
think
of
War
in
times
of
Peace
,
and
of
Famine
in
times
of
Plenty
,
we
know
not
what
changes
may
come
in
the
world
,
it
is
good
to
fear
the
worst
,
as
Iob
did
,
Iob
3.25
.
6
Gods
Iudgements
usually
are
gradual
.
As
men
sin
gradually
,
and
grow
from
one
degree
of
wickedness
to
another
;
so
God
is
gradual
in
his
punishments
.
First
,
he
begins
with
lesser
rods
,
and
they
being
slighted
he
brings
forth
greater
,
and
plagues
men
seven
times
more
according
to
their
sins
.
1.
He
begins
here
with
Locusts
,
and
destroyes
the
fruites
of
the
earth
.
2.
He
takes
away
part
of
their
Land
from
them
.
3.
He
takes
away
the
whole
Kingdom
,
and
sends
away
the
people
into
captivity
.
VERSE
2.
And
it
came
to
passe
,
that
when
they
had
made
an
end
of
eating
the
Grasse
of
the
Land
,
then
I
said
,
O
Lord
forgive
I
beseech
thee
,
by
whom
shall
Jacob
arise
,
for
hee
is
small
?
THe
Prophet
understanding
the
Mystery
of
the
Vision
,
and
seeing
how
things
grew
to
extremity
,
and
observing
that
all
the
fruits
of
the
earth
both
Corn
and
Grass
were
like
to
be
suddenly
consumed
by
the
devouring
Locusts
,
and
so
a
fearful
Famine
would
come
upon
the
Land
;
he
betakes
himself
to
his
Prayers
,
as
the
best
remedy
against
such
a
malady
,
1
King
.
8.37
.
he
deprecates
the
Judgement
,
and
prevails
.
So
that
here
is
,
-
1
The
Judgement
threatned
,
and
that
is
the
Famine
,
one
of
Gods
sore
Judgements
,
Ezek.
14.21
.
-
2
Here
is
the
means
that
was
used
for
the
stopping
of
the
execution
of
it
,
and
that
was
the
prayers
of
the
Prophet
,
and
other
good
people
.
This
Prayer
is
Argumentative
,
it
is
short
,
but
sweet
▪
little
in
words
,
but
full
of
matter
;
little
for
quantity
,
but
full
of
faith
,
as
appears
by
the
speedy
answer
,
and
the
good
effect
which
it
had
.
God
delights
not
in
babling
,
or
multiplicity
of
words
,
Eccles.
5.2
.
it
is
the
faith
and
fervour
of
the
Person
praying
,
and
not
the
bare
words
which
God
regards
.
The
Prophet
useth
two
Arguments
,
to
move
the
Lord
to
shew
mercy
to
them
.
The
first
is
drawn
from
the
Covenant
of
Free-grace
,
which
God
made
with
his
people
,
it
is
Iacob
that
is
in
distress
,
by
whom
shall
Jacob
arise
?
q.
d.
I
plead
not
for
Babylonians
,
Aegyptians
,
Assyrians
,
or
any
barbarous
Nation
,
that
know
thee
not
;
but
my
suit
is
to
thee
in
the
behalf
of
thine
owne
Church
and
chosen
,
it
is
for
Iacob
thine
inheritance
,
which
is
near
and
dear
to
thee
,
that
hath
made
thy
servant
thus
bold
to
speak
unto
thee
,
Psa.
105.6
.
&
135.4
.
Isa.
19.
ult.
Ier.
2.14
.
Remember
O
Lord
thy
Covenant
made
with
Abraham
,
Isaac
,
and
Iacob
,
spare
thy
people
,
pitty
thine
inheritance
;
there
is
nothing
works
more
upon
God
than
the
remembrance
of
the
Covenant
of
Free-grace
which
he
hath
made
with
his
people
;
he
delights
in
that
,
Deut.
7.9
,
12.
and
therefore
the
Saints
so
oft
urge
it
,
Exod.
32.13
.
Psal.
74.20
.
By
Iacob
here
is
primarily
meant
the
ten
Tribes
,
or
the
Israelites
which
were
the
posterity
of
Iacob
;
though
Iudah
be
not
totally
excluded
,
for
Amos
oft
glanceth
at
them
also
,
Amos
2.5
.
&
6.1
.
A
second
Argument
is
drawn
from
the
shattered
,
sad
condition
which
this
People
were
in
,
they
were
little
,
very
little
and
low
.
Katon
,
parvulus
,
the
word
is
used
for
small
things
,
Zach.
4.10
.
O
Lord
forgive
I
beseech
thee
,
by
whom
shall
Iacob
arise
?
for
he
is
small
;
He
is
small
and
low
in
-
Men
,
in
Spirituals
and
Temporals
,
in
Church
and
State
.
-
Money
,
in
Spirituals
and
Temporals
,
in
Church
and
State
.
-
Strength
,
in
Spirituals
and
Temporals
,
in
Church
and
State
.
1
They
were
little
and
low
in
Temporals
,
both
in
Number
,
Riches
,
and
Power
,
they
were
much
impaired
and
wasted
,
by
various
calamities
of
Sword
,
Famine
,
and
Pestilence
,
as
appears
by
chap.
4.
&
2
King
.
14.26
.
when
Ieroboam
the
second
came
to
the
Throne
,
the
Lord
saw
that
the
affliction
of
Israel
was
very
bitter
,
for
there
was
none
shut
up
or
left
,
nor
any
helper
in
Israel
.
2
They
were
low
in
Spirituals
,
in
Ahabs
time
the
Worship
of
God
was
generally
corrupted
,
his
Truths
despised
,
his
Ministers
persecuted
,
1
King
.
18.4
.
and
such
a
general
face
of
Idolatry
had
over-spread
the
Land
,
that
Elijah
complains
he
was
left
alone
,
1
King
.
19.10
.
and
in
the
ninth
verse
of
this
Chapter
,
the
Lord
threatens
to
lay
their
Sanctuaries
wast
,
and
that
they
should
have
a
famine
not
of
Bread
,
but
of
the
Word
of
God
,
chap.
8.11
,
12.
Thus
the
Prophet
pleads
,
not
Iacobs
merit
,
but
Gods
mercy
and
free-grace
,
so
much
the
original
word
imports
,
to
be
favourable
,
Salach
,
pepercit
,
propitius
fuit
,
condonavit
.
and
propitious
,
to
spare
and
pardon
.
The
word
is
often
used
in
the
Law
for
forgiveness
,
upon
oblation
and
intercession
made
by
the
Priest
,
Numb.
14.19
.
Levit.
4.20
,
26
,
&c.
Psal.
25.11
.
He
first
beggs
for
pardon
of
their
sin
,
for
he
knew
right
well
,
if
the
cause
were
removed
the
effect
would
quickly
cease
.
Neither
doth
he
plead
Iacobs
excellency
,
but
his
misery
,
to
move
the
Lord
to
shew
him
mercy
.
q.
d.
Consider
O
Lord
the
low
and
sad
estate
of
thy
people
,
they
are
low
in
Temporals
,
and
low
in
Spirituals
,
and
few
in
number
,
and
if
thou
still
goe
on
thus
with
thy
Iudgements
,
all
must
perish
,
and
there
will
be
none
left
to
praise
thee
;
if
thou
shouldst
enter
into
judgement
with
thy
Servants
,
there
were
no
abiding
.
B●ut
as
▪
it
is
the
glory
of
a
man
to
pass
by
an
offence
,
so
it
will
make
much
for
thy
glory
to
pardon
and
pass
by
the
sins
and
transgressions
of
thy
poor
afflicted
people
.
It
makes
not
for
thine
honour
,
nor
doth
it
suit
with
thy
nature
to
afflict
the
afflicted
,
nor
to
oppress
the
oppressed
;
Hold
then
thy
hand
,
spare
thy
People
,
and
pitty
thy
distressed
flock
.
Thus
this
good
Prophet
did
commiserate
their
condition
,
and
intercedes
for
the
life
of
those
who
sought
his
death
;
it
is
true
,
he
had
plainly
and
powerfully
reproved
them
for
their
sins
,
according
to
his
place
and
calling
,
yet
that
they
might
see
he
did
nothing
out
of
hatred
,
but
by
office
and
command
from
God
,
not
out
of
passion
,
but
out
of
compassion
to
them
;
he
now
prays
for
them
,
and
prevails
.
By
whom
shall
Jacob
arise
?
Or
,
who
shall
raise
Iacob
?
or
how
should
he
subsist
,
if
thou
still
pursue
him
with
thy
Judgements
?
The
Original
word
Kum
hath
many
significations
,
which
hath
caused
these
various
lections
;
it
signifies
to
arise
,
to
stand
,
to
establish
,
and
abide
.
Some
render
the
word
Transitively
,
for
to
raise
,
Who
shall
raise
Jacob
?
i.
e.
who
shall
raise
and
restore
him
,
and
make
him
happy
in
the
enjoyment
both
of
Temporals
and
Spirituals
?
Thus
the
sense
is
the
same
,
take
it
which
way
you
will
.
By
whom
shall
he
arise
?
The
Prophet
could
not
see
who
should
effect
this
,
and
therefore
he
asketh
the
question
,
By
whom
shall
he
arise
?
he
could
discerne
no
visible
means
how
the
weakness
of
Iacob
should
be
strengthened
,
and
the
lowness
of
Iacob
be
exalted
,
and
therefore
he
goes
unto
God
by
Prayer
.
As
when
the
enemy
is
high
we
are
apt
to
question
,
who
shall
bring
downe
these
Gyants
,
these
sons
of
Anak
,
these
great
Zanzummims
of
the
world
,
for
they
are
high
and
mighty
?
So
when
the
Church
is
low
,
and
lies
in
the
dust
,
our
unbelief
is
apt
to
question
its
arising
,
By
whom
shall
Jacob
arise
,
for
he
is
low
?
OBSERVATIONS
.
1
Afflictions
are
a
means
to
bring
us
to
God
.
When
all
the
fruit
of
the
Land
was
almost
devoured
,
now
comes
Praying
,
Spare
Lord
.
We
are
all
too
like
Ioab
in
this
,
Absolom
sent
twice
for
him
,
but
he
would
not
come
,
at
last
he
set
fire
on
his
Corn
fields
,
and
then
Joab
arose
and
came
,
2
Sam.
14.30
,
31.
Hence
the
Lord
takes
it
for
granted
,
that
in
our
affliction
we
will
seek
him
diligently
,
Hos.
5.
ult.
and
so
they
did
,
Hos.
6.1
.
and
so
did
the
Woman
of
Canaan
,
Mat.
15.22
.
and
the
Prodigal
,
Luke
15.
and
Iehosaphat
,
2
Chron.
20.12
.
and
David
,
Psal.
120.1
.
and
Paul
,
2
Cor.
12.9
.
2
In
Gods
Ministers
there
must
be
a
due
temperature
of
sharpness
and
sweetness
,
of
severity
and
mercy
.
They
must
have
a
holy
anger
against
sin
,
yet
mourn
withall
for
the
hardness
of
mens
hearts
;
so
did
our
Saviour
,
Mar.
3.5
.
so
Lot
reproved
the
Sodomites
,
yet
calls
them
brethren
,
Gen.
19.7
.
and
Moses
in
his
zeal
was
angry
at
the
people
for
their
Idolatry
,
yet
prayes
for
them
,
Psal.
106.
So
Amos
here
sharply
inveighs
against
the
sins
of
this
People
,
yet
takes
up
a
Lamentation
for
them
,
Amos
5.1
.
and
here
intercedes
for
them
.
Our
zeal
must
be
mixt
with
love
,
though
we
may
and
must
sometimes
reprove
men
sharply
,
Titus
1.13
.
yet
must
we
not
forbear
praying
for
them
,
1
Sam.
12.23
.
so
did
the
Vinitor
intercede
for
the
barren
Fig-tree
,
Luke
13.6
,
7
,
8
,
9.
every
Minister
must
be
Adamas
&
magnes
,
he
must
harden
his
face
like
a
flint
,
and
have
browes
of
brass
to
oppose
the
wicked
;
yet
must
he
withall
be
a
Load-stone
,
by
his
amiable
,
tender
,
and
compassionate
carriage
to
win
them
to
Christ
,
lying
in
the
breach
for
them
,
and
running
hazards
to
save
them
from
destruction
,
Ezek.
22.30
.
3
As
it
is
the
duty
of
all
the
godly
,
so
especially
of
Gods
Ministers
to
sympathize
with
Gods
People
in
their
misery
,
and
to
intercede
for
them
at
the
Throne
of
grace
.
We
must
not
only
preach
,
but
also
pray
for
our
people
;
as
it
is
their
duty
to
pray
for
us
,
2
Thes.
3.2
,
3.
so
it
is
our
duty
to
pray
for
them
,
especially
in
their
troubles
;
it
is
both
commanded
,
Joel
1.13
.
&
2.17
.
Ephes.
6.18
.
and
commended
to
us
by
the
examples
of
the
Saints
.
Abraham
intercedes
for
Sodom
,
Moses
for
Israel
,
Exod.
32.31
,
32.
Ieremy
for
the
Iewes
,
Jer.
18.20
.
yea
so
zealous
was
he
in
praying
for
them
,
that
the
Lord
is
faine
to
bid
him
hold
,
Ier.
7.16
.
How
earnestly
did
Paul
pray
for
the
Iewes
,
though
they
were
his
deadly
enemies
,
Rom.
10.1
.
Phil.
1.4
,
9.
Colos.
1.3
,
9.
1
Thes.
1.2
.
As
Natural
fathers
,
so
Spiritual
ones
(
in
a
spiritual
sense
)
should
lay
up
a
stock
of
prayers
for
their
People
.
Thus
the
living
are
commanded
to
pray
for
the
living
,
Iam.
5.16
.
but
we
have
neither
Precept
nor
President
of
any
that
ever
prayed
for
the
dead
,
now
whatsoever
is
not
of
faith
is
sin
;
but
such
Prayers
have
no
foundation
in
the
Word
of
God
,
therefore
they
cannot
be
of
faith
.
Willets
Synops.
Papism
.
controv
.
9.
Q.
2.
p.
415.
&
Sharpius
loc.
com
.
de
Purgatorio
,
p.
272
,
&c.
Such
prayers
doe
neither
avayl
the
Saints
in
Heaven
,
nor
the
Damned
in
Hell
,
because
both
have
an
irrecoverable
doome
past
upon
them
,
as
is
fully
proved
by
a
Learned
Pen.
4
Our
Prayers
must
be
Argumentative
Prayers
.
We
must
stirre
up
our selves
that
we
may
lay
hold
on
God
;
using
Arguments
to
move
the
Lord
to
pitty
us
.
So
doth
Amos
here
,
and
so
did
Abraham
,
Gen.
18.2
,
3
,
&c.
and
Iacob
,
Gen.
32.11
,
12.
and
Moses
,
Exod.
32.11
,
12
,
13.
&
Ezra
9.9
.
&
Neh.
9.
&
Dan.
9.
&
David
,
5
In
our
Prayers
we
must
plead
mercy
,
and
not
merit
.
The
Prophet
here
beggs
for
pardon
and
forgiveness
because
they
were
low
,
so
doth
David
,
Psal.
79
,
8
,
9.
our
Merit
is
Gods
Mercy
;
it
must
needs
be
so
,
since
all
our
righteousness
is
as
filthy
raggs
.
Hence
Nehemiah
when
he
had
done
great
things
for
God
,
yet
being
conscious
to
himself
of
many
infirmities
,
he
beseecheth
the
Lord
to
spare
him
,
according
to
the
greatness
of
his
mercy
,
Neh.
13.22
.
So
Daniel
,
a
man
highly
beloved
,
yet
beggs
for
mercy
and
for
pardon
,
Dan.
9.18
,
23.
6
VVe
must
be
earnest
with
God
for
the
pardon
of
our
sin
.
So
is
the
Prophet
here
,
O
Lord
I
beseech
thee
,
pardon
the
sin
of
this
People
.
He
knew
right
well
that
sin
was
the
cause
of
all
their
sorrow
,
and
when
this
peccant
humour
was
once
removed
,
the
effect
would
cease
;
and
therefore
the
Church
prayes
,
Take
away
our
iniquity
and
receive
us
graciously
,
Hos.
14.2
.
the
godly
can
bear
any
suffering
,
but
not
sin
.
When
the
Plague
lay
upon
the
people
,
David
cries
,
Take
away
the
sin
of
thy
Servant
,
and
then
the
Plague
will
cease
.
7
Gods
owne
people
by
profession
may
be
brought
to
a
very
low
condition
,
both
in
Temporals
and
Spirituals
.
So
it
was
with
Israel
here
,
which
made
the
Prophet
question
,
By
whom
shall
he
arise
?
He
was
brought
so
low
that
thee
could
neither
raise
himself
,
neither
was
there
any
other
that
could
help
him
up
;
their
strength
was
so
exhausted
that
there
was
no
visible
effectual
means
of
their
restauration
.
We
may
say
of
all
Creature-comforts
as
Iob
said
of
Wisdome
,
Iob
28.12
,
13
,
14.
Where
shall
Wisedome
be
found
?
the
Earth
saith
,
it
is
not
in
me
;
and
the
Depth
saith
,
it
is
not
in
me
,
&c.
so
,
where
shall
ayd
in
troublous
times
be
found
?
The
Earth
saith
,
It
is
not
in
me
;
Friends
say
,
It
is
not
in
us
;
and
Riches
say
,
It
is
not
in
us
,
&c.
It
is
only
to
be
found
in
the
Almighty
;
we
are
never
so
little
or
low
but
he
can
help
us
,
there
is
nothing
too
high
or
too
hard
for
him
;
though
Salvation
be
not
in
our
Hills
,
yet
it
is
in
Gods
hand
,
Ier.
3.23
.
he
is
the
Lord
of
Hosts
,
and
hath
all
power
at
command
;
and
therefore
the
Prophet
betakes
himself
to
his
Prayers
as
his
best
refuge
,
O
Lord
I
beseech
thee
spare
thy
people
.
This
is
one
reason
why
the
Lord
lets
things
run
to
extremity
,
that
he
may
drive
us
to
our
Prayers
,
as
we
may
see
in
Hesters
case
.
Now
if
ever
we
would
raise
a
Land
out
of
the
du●t
,
1
We
must
raise
our
Prayers
,
be
servent
in
them
,
it
is
none
but
wrastling
Iacobs
that
shall
become
prevailing
Israels
,
Hos.
12.4
.
2
Raise
your
Faith
,
this
layes
hold
on
God
,
and
ingageth
him
in
the
Quarrel
,
whilst
Creatures
oppose
Creatures
they
may
make
some
resistance
,
but
when
Omnipotency
comes
against
impotency
,
there
is
no
abiding
.
See
what
great
things
faith
hath
done
,
Heb.
11.
3
Raise
your
Holiness
,
grow
therein
,
be
holy
in
all
manner
of
conversation
;
God
never
yet
destroyed
an
holy
,
obedient
people
,
such
holy
ones
are
the
glory
of
a
Land
,
and
upon
all
this
glory
there
shall
be
a
defence
,
Isa.
4.5
.
VERSE
3.
The
Lord
repented
for
this
,
It
shall
not
be
saith
the
Lord
.
The
Lord
repented
for
this
.
He
changed
not
his
eternal
Decree
,
but
suspended
the
full
and
final
execution
of
it
,
according
to
his
eternal
Decree
.
When
God
is
said
to
repent
,
it
is
an
usual
Anthropopathy
,
and
speaking
after
the
manner
of
men
according
to
our
capacity
,
Gen.
6.6
.
Exod.
32.14
.
Ier.
26.19
.
for
God
is
not
as
man
that
he
should
repent
,
1
Sam.
15.29
.
and
therefore
it
is
added
exegetically
,
This
shall
not
be
,
it
was
no
change
in
God
,
but
only
a
stopping
of
the
execution
of
the
Judgement
threatned
,
It
shall
not
be
(
saith
the
Lord
)
whose
word
is
good
security
,
the
Locusts
shall
be
recalled
,
they
shall
not
devour
Israel
;
I
will
at
thy
intercession
spare
them
yet
a
little
longer
.
OBSERVATIONS
.
1
The
Prayers
of
the
faithful
are
very
powerful
and
succesful
.
The
Prophet
can
but
speak
here
,
and
he
presently
speeds
.
What
is
it
that
Prayer
hath
not
done
?
Moses
,
Samuel
,
Daniel
,
&c.
what
hath
it
not
done
?
If
there
had
been
but
ten
righteous
persons
in
those
five
Sodomitical
Cities
,
that
is
but
two
in
a
City
,
they
had
been
spared
.
We
should
therefore
love
the
godly
,
and
value
them
according
to
their
true
worth
,
who
can
doe
such
great
things
by
their
prayers
.
It
is
the
happiness
of
a
Nation
to
have
such
men
in
it
;
praying
Saints
are
the
Pillars
and
Supporters
of
the
world
,
and
the
blessings
of
a
Land
,
Isa.
19.24
.
they
are
such
a
blessing
as
preserves
all
other
blessings
amongst
a
people
;
they
are
the
strength
of
a
Land
,
Zach.
12.5
.
the
walls
and
bulwarks
of
a
place
;
to
save
such
praying
holy
ones
,
God
will
destroy
both
Kings
and
Kingdoms
,
Isa.
43.3
,
4.
the
Lord
is
alwayes
nigh
to
help
and
to
deliver
them
,
Deut.
4.7
.
they
advance
Gods
Name
,
and
set
the
Crown
upon
Gods
head
,
giving
the
glory
of
all
they
have
,
or
can
doe
to
him
alone
,
and
therefore
the
Lord
delights
to
make
them
glorious
.
So
that
the
prayers
of
good
men
are
very
precious
things
,
Gen.
20.7
.
Iob
42.8
.
Obj.
The
Prayers
of
an
holy
Amos
might
prevail
much
,
but
we
are
no
Prophets
?
A.
Amos
was
a
man
subject
to
infirmities
as
we
are
,
and
he
was
not
heard
as
a
Prophet
,
but
for
the
Promises
which
all
beleevers
have
interest
in
,
as
well
as
Prophets
.
VERSE
4
,
5
,
6.
Thus
hath
the
Lord
shewed
me
,
and
behold
the
Lord
God
called
to
contend
by
fire
,
and
it
devoured
the
great
deep
,
and
did
eat
up
a
part
.
Then
said
I
,
O
Lord
God
,
cease
I
beseech
thee
,
by
whom
shall
Jacob
arise
,
for
he
is
small
?
The
Lord
repented
for
this
,
This
also
shall
not
be
,
saith
the
Lord
God
.
WEE
are
now
come
to
the
second
Vision
,
and
that
is
of
Fire
,
denoting
a
greater
Judgement
than
the
former
;
Locusts
devour
but
the
blade
and
blossoms
,
but
fire
consumes
both
roots
and
fruits
.
The
Lord
had
wasted
many
Rods
in
vaine
upon
them
,
he
now
casts
them
into
the
fire
,
to
see
whether
that
will
melt
or
mend
them
.
These
three
Visions
are
a
kind
of
Gradation
;
that
of
the
Locusts
was
sad
,
that
of
Fire
was
worse
,
and
that
of
a
Plumb-line
was
worst
of
all
.
This
Vision
though
it
differ
in
matter
,
yet
for
method
it
is
alike
.
1
Here
is
the
Preamble
,
or
Preface
to
the
Vision
,
Thus
hath
the
Lord
God
shewed
me
.
2
Here
is
the
Vision
it self
,
with
an
Ecce
in
the
front
of
it
,
Behold
,
the
Lord
God
called
to
contend
by
fire
;
that
is
,
by
War
,
which
the
King
of
Assyria
a
fierce
enemy
should
bring
upon
them
.
3
Here
is
the
fruit
and
effect
of
this
fire
.
1
It
devoured
the
great
deep
,
or
it
devoured
a
great
abyss
,
and
depth
of
waters
.
T●hom
rabba
,
multiplicity
of
waters
,
o●
the
deep
Sea
,
Exo.
25.5
.
Is●
.
51.10
.
i.
e.
Populi
,
domo●um
&
opum
imm●nsitatem
.
A
Lapide
.
This
fire
devoured
not
only
wood
and
waters
above
the
earth
,
but
also
the
waters
inclosed
in
the
hollow
parts
of
the
earth
,
from
whence
fountains
and
rivers
doe
issue
,
Gen.
7.11
.
By
this
devouring
fire
most
understand
the
Kingdome
of
Syria
,
which
was
laid
waft
and
totally
devoured
by
Tiglath-pileser
King
of
Assyria
,
2
King
.
16.9
.
and
by
the
abyss
of
waters
is
here
meant
multitudes
of
people
,
as
Ezek.
31.4
.
Revel.
17.1
.
the
Whore
sits
upon
many
waters
;
that
is
,
she
hath
rule
and
power
over
many
people
.
it
did
eate
up
a
part
,
and
had
devoured
all
but
that
the
Prophet
interceded
for
them
;
or
it
consumed
a
peece
of
the
Land
,
or
a
part
of
the
portion
and
possession
of
Gods
people
.
By
this
is
understood
some
part
of
Israel
,
viz.
two
Tribes
and
a
half
,
which
Tiglath-Pileser
carried
away
Captive
into
Assyria
,
and
thereupon
is
said
to
eate
up
a
part
of
Israel
,
2
King
.
15.29
.
2
Chron.
5.26
.
Isa.
9.1
,
2.
3
Here
is
the
Prophets
sympathy
,
and
sense
of
this
Judgement
,
vers.
5.
it
put
him
upon
Prayer
,
and
made
him
deprecate
the
averting
of
it
.
Then
said
I
,
O
Lord
God
cease
I
beseech
thee
,
by
whom
shall
Jacob
arise
,
for
he
is
small
?
It
is
the
very
same
Prayer
,
and
the
same
Arguments
that
he
used
before
,
vers.
2.
only
in
the
place
of
forgiving
,
he
puts
ceasing
,
Cease
Lord
this
thine
anger
against
thy
people
,
and
the
sheep
of
thy
pasture
;
hold
thy
hand
,
for
if
thou
thus
goe
on
to
afflict
thy
people
,
who
shall
remaine
of
Iacob
?
surely
none
at
all
.
This
●orbearing
being
a
visible
effect
of
pardon
,
he
desires
that
God
would
manifest
it
;
and
so
it
is
the
same
Prayer
in
effect
with
the
former
.
1
Obs.
Hence
note
,
that
it
is
lawful
(
as
occasion
requires
)
to
pray
the
same
Prayer
,
and
use
the
same
Arguments
as
formerly
we
have
done
.
Amos
doth
so
here
,
and
speeds
.
So
did
Christ
,
Mat.
27.44
.
he
prayed
the
third
time
,
saying
the
same
words
,
this
he
did
out
of
fervency
of
spirit
.
2
Obs.
We
must
persevere
in
Prayer
for
the
people
of
God
.
As
their
misery
doth
renew
,
so
must
our
Prayers
for
them
be
renewed
.
Thus
did
Amos
,
God
threatens
a
second
Judgement
,
and
Amos
by
a
second
Prayer
averts
that
also
.
The
work
is
good
,
4
Here
is
the
good
success
and
happy
issue
of
his
Prayer
,
he
obtains
his
request
,
since
it
is
for
Israel
that
he
prayes
,
it
is
but
ask
and
have
.
By
his
Prayers
and
Tears
he
extinguisheth
this
fire
when
nothing
else
could
doe
it
,
and
gets
the
Judgement
suspended
for
a
time
,
to
see
if
their
hard
hearts
would
at
length
relent
and
return
.
This
may
incourage
us
much
in
this
duty
of
Prayer
.
The
Lord
repented
also
for
this
:
this
also
shall
not
be
,
vers.
6.
I
will
hold
my
hand
(
saith
God
)
the
fire
which
I
threatned
shall
not
yet
come
,
the
Land
shall
not
be
de●troyed
at
this
time
.
So
gracious
is
the
Lord
,
and
ready
to
forgive
,
and
so
quickly
he
repents
him
of
the
evil
which
he
intends
against
his
people
,
especially
when
his
Ministers
intercede
for
them
,
Ioel
2.13
.
he
afflicts
not
willingly
,
Judgement
is
his
strange
work
,
and
Fury
is
not
in
him
,
Isa.
27.4
.
But
though
the
Lord
at
the
intercession
of
his
Servants
may
suspend
his
fiery
Judgements
here
(
though
oft-times
hee
pleads
with
them
here
by
Fire
,
Sword
,
Famine
,
&c.
Isa.
66.15
,
16.
Ezek.
38.22
.
)
yet
without
repentance
the
fire
of
the
last
Day
will
certainly
devour
them
;
God
will
then
contend
with
fire
,
and
execute
the
fierceness
of
his
fury
upon
the
workers
of
iniquity
.
That
short
Prayers
full
of
faith
and
fervency
,
may
prevail
very
much
with
God
for
a
People
.
It
is
not
the
loudness
,
or
the
length
,
or
the
neat
expressions
which
take
with
God
,
1
King
.
18.26
.
Eccles.
5.2
.
Mat.
6.7
.
&
7.21
.
But
it
is
the
faith
and
sincerity
of
him
that
prayes
;
poor
broken
Prayers
coming
from
a
broken
heart
are
of
great
worth
in
the
sight
of
God
,
Matth
,
15.25
.
Eli●ahs
Prayer
was
short
and
pithy
,
and
prevailed
,
1
King
.
18.36
.
so
Psal.
6.3
.
My
soul
is
sore
vexed
,
but
thou
O
Lord
how
long
,
viz.
wilt
thou
delay
to
help
me
?
It
is
an
abrupt
broken
speech
,
but
God
can
pick
sense
out
of
our
non-sense
.
Prayer
is
a
work
of
the
Heart
,
and
not
of
the
Tongue
,
words
are
but
the
out-side
of
Prayer
,
it
is
the
Hearts
desire
which
God
eyes
and
respects
,
and
if
thy
affections
fly
aloft
,
though
thy
words
doe
but
creep
,
yet
thy
faith
shall
get
what
thy
words
cannot
;
yea
if
thou
canst
not
speak
,
yet
if
thou
canst
weep
,
God
will
hear
the
voyce
of
thy
weeping
;
Tears
have
a
voyce
,
Psal.
6.8
.
as
well
as
words
.
The
Lord
called
to
contend
with
fire
.
contend
with
Fire
and
Sword
against
them
.
Q.
But
what
is
meant
by
Fire
here
?
A.
Interpreters
vary
.
1.
Some
take
it
Literally
,
for
some
extraordinary
fire
which
should
fall
from
Heaven
and
consume
them
,
as
it
did
Sodom
and
Gomorrah
,
and
Aarons
Sons
,
Levit.
10.2
.
and
Iobs
Sheep
and
Servants
,
Iob
1.16
.
So
(
say
some
)
God
called
his
Angels
to
execute
judgement
on
these
wicked
men
,
and
to
contend
or
plead
for
him
by
fire
in
their
destruction
.
2
By
fire
others
understand
a
great
Drought
,
when
the
violent
heat
of
the
Sun-beams
should
pierce
the
deepest
parts
of
the
earth
,
below
the
roots
of
the
Corn
and
Trees
,
and
so
should
make
a
perfect
famine
.
This
extream
heat
and
scorching
of
the
Sun
is
called
a
Fire
,
Ioel
1.19
,
20.
A
fire
hath
consumed
the
Pastures
of
the
Wilderness
,
and
a
flame
hath
burnt
up
all
the
trees
of
the
field
;
that
is
,
the
great
heat
of
the
Sun
like
to
a
fire
hath
consumed
all
.
3
By
Fire
may
be
meant
the
Wrath
of
God
,
which
was
now
inflamed
against
this
stubborn
People
,
and
this
is
the
kindler
of
all
Penal
fires
,
and
is
oft
in
Scripture
called
Fire
,
Iob
31.12
.
Isa.
26.11
.
Amos
5.6
.
Heb.
12.
ult.
4
And
most
genuinely
:
Fire
is
here
taken
Metaphorically
for
some
direful
and
dreadful
Judgement
(
for
Fire
of
all
the
Elements
is
most
terrible
)
which
should
consume
their
men
,
money
,
health
,
strength
,
Iob
15.31
,
34
▪
More
especially
,
here
it
adumbrates
War
,
which
should
be
managed
by
some
fiery
,
furious
enemy
,
who
like
fire
should
wast
and
consume
all
before
it
.
So
Ezek.
20.48
.
Behold
,
I
will
kindle
a
fire
in
thee
,
which
shall
devour
every
green
tree
,
and
every
dry
tree
;
that
is
,
all
sorts
of
people
,
both
old
and
young
,
rich
and
poor
;
the
fire
of
War
shall
consume
them
all
.
So
Numb.
21.28
.
Isa.
66.15
,
16.
Ier.
48.45
Lam.
2.3
.
Amos
1.4
,
7
,
10.
&
2.5
.
OBSERVATIONS
.
1
When
lesser
Iudgements
will
not
mend
a
People
,
God
usually
comes
with
greater
.
The
devouring
Locusts
could
not
stir
this
people
,
God
wil
now
see
what
the
Fire
will
doe
.
Great
impenitency
calls
for
great
punishment
,
2
Sin
is
the
great
make-bate
between
God
and
his
people
.
It
breeds
contention
and
dissention
between
them
,
God
hath
a
Suit
and
an
Action
against
such
,
Hos.
4.1
.
God
had
a
Controversie
against
Israel
,
and
cites
them
to
answer
the
Plea
which
he
had
against
them
for
their
ignorance
,
cruelty
,
swearing
,
lying
,
&c.
God
loves
his
Creature
,
as
it
is
his
Creature
,
but
when
it
becomes
a
sinful
,
rebellious
Creature
,
he
abhors
it
,
and
delights
in
its
destruction
,
Prov.
1.26
.
This
bred
the
Quarrel
between
God
and
the
Old
world
,
Gen.
6.2
,
3.
and
between
him
and
Ierusalem
,
Jer.
30.15
.
Hos.
12.2
.
Micha
6.2
,
3.
Sin
bred
the
first
Controversie
and
Quarrel
between
God
and
the
Angels
,
and
between
God
and
Adam
.
This
turns
him
who
is
sweetness
it self
,
and
mercy
it self
,
into
wrath
and
fury
,
Isa.
64.5
.
it
is
sin
that
warres
against
God
,
and
therefore
no
wonder
if
he
warre
against
it
;
it
is
directly
opposite
to
his
holy
Nature
,
Psal.
5.5
.
and
dishonours
him
in
all
his
Attributes
.
Sinners
deny
his
Omniscience
,
as
if
he
did
not
see
what
they
doe
;
Sin
warres
against
the
Lawes
of
God
,
against
the
Spirit
of
God
,
Isa.
7.13
.
Ephes.
4.30
.
against
the
Saints
of
God
,
against
the
wayes
and
Worship
of
God
,
yea
against
all
that
is
Gods
.
No
wonder
then
if
he
contend
by
Fire
,
against
that
which
so
fiercely
contends
,
and
fights
against
him
and
his
.
3
Warre
is
a
dreadful
Iudgement
.
It
is
one
of
Gods
last
and
sore
Rods
,
Ezek.
14.21
.
hence
it
is
compared
here
to
fire
,
[
See
more
for
Peace
,
Sibel
.
1
Tom.
p.
576
,
&c.
D.
Tuckney
,
Good
day
well
improved
,
Mr.
Harvey
his
Olive
Branch
,
D.
Stoughtons
Ser.
on
Psal.
144.15
.
D.
Tho.
Taylors
Ser.
fol.
on
Heb.
12.14
.
p.
418.
&
D.
Gauden
on
the
same
text
.
Church
his
Treasury
,
p.
309.
Barlow
on
2
Tim.
2.22
.
p.
160.
]
VERSE
7
,
8.
Thus
he
shewed
me
,
and
behold
,
the
Lord
stood
upon
a
wall
made
by
a
Plumb-line
,
with
a
Plumb-line
in
his
hand
.
And
the
Lord
said
unto
me
,
Amos
what
seest
thou
?
and
I
said
a
Plumb-line
.
Then
said
the
Lord
,
behold
I
will
set
up
a
Plumb-line
in
the
midst
of
my
People
Israel
,
I
will
not
again
pass
by
them
any
more
.
WEE
are
now
come
to
the
Third
Vision
,
wherein
the
Lord
sets
forth
the
utter
destruction
of
Israel
,
God
had
born
long
with
their
provocations
,
and
waited
long
for
their
return
,
but
since
they
were
incorrigible
and
incurable
,
hee
resolves
now
to
make
a
final
end
with
them
,
and
to
pass
by
and
pardon
them
no
more
,
but
to
destroy
them
by
the
Sword
of
Salmaneser
King
of
Assyria
;
which
is
here
typified
by
a
Plumb-line
.
Where
we
have
,
1.
The
Vision
it self
,
vers.
7.
2.
The
explication
of
it
,
vers.
8
,
9.
Thus
he
shewed
me
.
This
is
the
usual
Preface
as
before
,
vers.
1
,
4.
And
behold
,
the
Lord
stood
upon
a
wall
made
by
a
Plumb-line
,
or
on
the
wall
of
a
Plumb-line
(
it
is
an
usual
Hebraism
)
that
is
,
the
Lord
stood
on
a
perpendicular
wall
,
such
a
one
as
was
curiously
made
,
and
exactly
squared
by
the
Plummer
.
The
word
Anach
which
signifies
a
Plumb-line
,
is
variously
rendred
.
1
Some
call
it
a
Masons
Truel
(
so
the
vulgar
Latin
)
with
which
they
build
and
parget
walls
,
Trulla
camentar●●
.
for
strength
and
elegancy
;
so
God
had
been
the
strength
and
glory
of
Israel
.
Stabat
super
murum
adamantinum
.
2
The
Septuagint
,
the
Syriack
,
and
the
Arabick
render
it
thus
,
I
saw
the
Lord
standing
on
an
Adamantine
wall
,
with
an
Adamant
Stone
in
his
hand
;
implying
that
God
had
been
the
firme
defender
of
his
people
,
and
a
wall
of
Adamant
to
them
which
no
Hammer
could
break
.
Both
these
are
truthes
,
but
they
have
no
foundation
in
the
text
.
3
The
word
Anach
(
which
is
used
only
in
this
text
)
genuinely
signifies
a
Plumb-line
,
which
Masons
and
Carpenters
use
for
the
keeping
of
their
work
straight
and
even
.
Thus
Zerubbabel
when
he
was
to
build
the
Temple
,
is
said
to
have
a
Plummer
,
or
Tin-stone
in
his
hand
,
that
is
a
Measuring-line
,
to
which
a
weight
of
Tin
,
Stone
,
or
Lead
was
tied
,
Zach.
4.10
.
hence
it
is
called
Lead
,
Metonymically
,
because
a
Plummet
of
Lead
is
usually
tied
to
a
Cord
,
or
lines
end
to
keep
it
straight
.
We
read
of
a
double
use
of
the
Plummet
in
Scripture
:
-
1
For
Building
,
and
Rearing
.
-
2
For
Ruining
,
and
Demolishing
.
1
The
Plummet
is
used
in
building
,
to
make
the
Work
proportionable
to
the
Model
;
thus
Metaphorically
God
himself
is
said
to
work
by
Rule
and
Line
,
Iob
38.5
.
Isa.
44.13
.
Ier.
31.39
.
Ezek.
47.3
.
Zach.
10.16
,
21.
by
this
the
Mason
and
the
Carpenter
try
the
rectitude
of
the
Structure
,
and
what
upon
trial
he
findes
to
be
right
and
regular
,
that
he
preserves
;
and
what
is
irregular
and
exorbitant
,
inclining
either
too
much
to
the
right
hand
,
or
to
the
left
,
that
he
pulls
down
.
2
The
Plummet
is
used
in
levelling
and
demolishing
.
When
the
Mason
layes
the
Line
to
the
Work
,
and
findes
upon
trial
any
place
to
swell
and
belch
out
,
that
he
demolisheth
and
pulls
down
;
thus
when
the
Lord
threatned
to
ruine
Edoms
Country
,
he
tells
us
,
That
he
will
stretch
upon
it
the
line
of
confusion
;
and
the
stone
of
emptiness
,
Isa.
34.11
.
that
is
,
the
Lord
will
measure
it
out
for
utter
destruction
,
and
perpetual
ruine
,
so
that
it
shall
never
be
built
,
or
be
inhabited
more
.
The
like
expression
we
find
,
Isa.
28.17
.
Lam.
2.8
.
and
especially
in
the
2
King
.
27.13
.
where
the
Lord
threatning
to
destroy
Ierusalem
,
tells
them
,
That
he
will
stretch
over
Jerusalem
the
Line
of
Samaria
,
and
the
Plummet
of
the
house
of
Ahab
;
that
is
,
I
will
deal
with
Ierusalem
as
I
have
dealt
with
Samaria
,
and
with
the
house
of
Manasseh
as
with
the
house
of
Ahab
;
as
I
destroyed
those
for
their
sins
,
so
will
I
destroy
these
.
Thus
the
Lord
stood
upon
the
Wall
with
a
Plumb-line
in
his
hand
,
as
ready
to
execute
his
just
and
righteous
judgements
upon
Israel
.
This
is
an
Embleme
of
Gods
Mercy
and
Justice
,
who
is
the
Master-builder
of
his
Church
.
1
It
denotes
his
Mercy
,
in
that
he
made
this
Church
right
and
firme
like
a
perpendicular
wall
,
made
exactly
by
Line
and
Rule
,
he
had
curiously
built
it
,
and
as
carefully
defended
it
.
2
It
is
an
Embleme
of
his
Iustice
,
Ni●z●zab
,
stans
,
ad
indicandum
firm
am
stantis
resolutionem
.
he
stands
upon
the
wall
of
his
Church
,
continually
trying
and
examining
whether
it
continue
right
or
not
,
bearing
with
its
defects
,
untill
like
a
wall
quite
bending
and
belching
out
,
it
can
no
more
be
mended
,
or
set
upright
as
it
was
at
the
first
,
for
then
he
resolves
to
throw
down
all
,
Isa.
30.13
.
This
wall
(
by
some
)
is
made
a
Type
of
all
the
people
of
Israel
,
whom
the
Lord
of
old
had
built
for
a
peculiar
people
to
himself
.
These
resembled
a
wall
.
For
,
-
1
Walls
cannot
raise
themselves
,
but
are
built
by
some
skilful
Architect
;
so
this
people
of
Israel
did
not
raise
themselves
,
but
God
of
his
owne
free
love
and
grace
chose
them
for
his
owne
peculiar
,
and
exalted
them
above
all
the
Nations
of
the
world
.
-
2
Walls
have
foundations
;
and
so
had
this
people
many
gracious
Promises
to
build
upon
,
which
the
Lord
made
to
Abraham
and
his
Seed
,
which
they
contemning
came
to
ruine
.
-
3
An
Architect
builds
the
walls
by
Line
and
Rule
;
so
God
did
all
for
this
People
with
the
greatest
judgement
and
exactnesse
imaginable
.
They
had
all
of
the
best
,
the
best
Church
,
the
best
Sate
,
the
best
Lawes
,
the
best
Rulers
,
and
the
most
successful
Judges
and
Kings
.
The
Lord
himself
was
for
walls
and
bulwarks
to
them
,
he
was
Salvation
round
about
them
,
and
their
glory
in
the
midst
of
them
;
so
great
was
his
care
and
tendernesse
over
them
,
Isa.
26.1
.
&
60.18
.
Zach.
2.5
.
But
since
neither
Mercies
nor
Judgements
could
mend
them
,
the
Lord
resolves
to
forbear
them
no
longer
,
but
as
he
had
built
them
up
in
mercy
,
so
now
he
would
ruine
them
in
justice
,
and
punish
them
exactly
according
to
their
demerits
.
OBSERVATIONS
.
1
Though
the
Lord
bear
long
with
the
Sins
of
a
People
,
yet
he
will
not
alwayes
bear
.
Though
the
Prayers
of
his
People
may
keep
off
Judgements
for
a
time
,
yet
the
Sins
of
a
People
may
be
so
great
,
that
the
Lord
will
hear
no
more
prayers
for
them
,
Ier.
15.1
.
Ezek.
14.16
,
18
,
20.
and
therefore
the
Prophet
here
seeing
this
People
were
incurable
,
and
Gods
determination
fully
set
to
destroy
them
for
their
Idolatry
and
Apostacy
,
he
forbears
any
further
interceding
for
them
,
quietly
acquiescing
in
the
righteous
Judgements
of
God
upon
them
.
There
is
a
time
when
the
Lord
will
shew
a
People
no
more
favour
,
Ier.
16.13
.
an
evil
day
,
an
only
and
extreme
evil
day
,
in
which
the
Lord
forbids
Prayer
,
Ier.
7.11
,
14.
and
restraines
a
spirit
of
prayer
,
and
relenting
from
his
people
,
Ezek.
24.23
.
Dan:
9.13
.
2
Gods
Iudgements
upon
wicked
men
are
just
and
righteous
.
They
are
all
exactly
framed
as
it
were
by
line
and
measure
,
Dan.
5.27
.
Justice
is
essential
to
God
,
he
may
as
soon
cease
to
be
God
,
as
cease
to
be
just
;
hence
he
is
called
,
the
righteous
Iudge
,
Gen.
18.25
.
and
the
just
Lord
,
who
will
doe
no
iniquity
,
Zeph.
3.5
.
he
is
just
in
and
of
himself
,
and
just
in
his
Lawes
,
just
in
his
Decrees
,
just
in
the
execution
of
those
Decrees
,
just
in
the
Government
of
the
World
,
just
in
his
Rewards
,
and
just
in
his
Judgements
;
he
is
not
only
righteous
in
some
,
but
in
all
his
wayes
,
Psal.
145.17
.
Doe
not
then
fret
or
murmure
at
his
Dispensations
towards
thee
or
thine
,
his
Judgements
may
be
secret
,
but
they
are
alwayes
just
;
whatever
therefore
God
doth
to
thee
or
thine
,
yet
say
with
David
,
Righteous
is
the
Lord
,
and
just
are
his
Iudgements
,
Psa.
119.117
.
and
with
Hezekiah
,
when
he
was
told
that
he
must
lose
all
,
Good
is
the
Word
of
the
Lord
which
thou
hast
spoken
,
Isa.
39.8
.
We
should
then
imitate
God
,
as
he
is
just
and
righteous
in
all
his
wayes
,
so
should
we
be
also
in
our
degree
;
doing
all
exactly
,
according
to
the
square
and
rule
of
Gods
VVord
.
As
we
must
be
merciful
,
as
our
heavenly
Father
is
merciful
;
so
we
must
be
just
,
as
he
is
just
;
though
we
cannot
be
so
by
way
of
Equality
,
yet
by
way
of
Analogy
and
Similitude
we
must
be
so
.
Let
us
be
just
in
our
rewards
,
just
in
our
punishments
,
just
in
our
weights
,
words
,
and
works
,
&c.
that
so
God
may
delight
in
us
;
for
the
righteous
Lord
loveth
righteousnesse
,
Psalm
11.7
.
VERSE
8.
And
the
Lord
said
unto
me
,
Amos
what
seest
them
?
and
I
said
,
a
Plumb-line
.
Then
said
the
Lord
,
behold
I
will
set
a
Plumb-line
in
the
midst
of
my
people
Israel
,
I
will
not
again
pass
by
them
any
more
.
THe
Lord
comes
now
to
threaten
not
a
punishment
,
(
as
formerly
)
but
a
total
destruction
of
this
impenitent
People
;
and
therefore
this
Vision
is
not
barely
propounded
,
but
by
a
Dialogue
is
so
clearly
expounded
,
that
he
who
runs
may
read
it
.
The
better
to
quicken
both
Prophet
and
People
to
attention
,
the
Lord
begins
with
a
question
,
Amos
what
seest
thou
?
The
Prophet
could
more
easily
discerne
the
meaning
of
the
two
former
Visions
,
viz.
that
of
the
Locusts
,
and
of
the
Fire
;
but
God
standing
upon
a
wall
with
a
Plumb-line
in
his
hand
,
was
harder
to
understand
,
and
therefore
the
Lord
goes
on
to
explaine
it
to
the
Prophet
.
I
will
set
a
Plumb-line
in
the
midst
of
my
people
Israel
;
that
is
,
I
will
now
actually
execute
my
Justice
on
them
,
which
I
have
hitherto
suspended
in
passing
by
their
misdeeds
;
as
I
have
formerly
built
them
up
by
Line
and
Level
,
so
will
I
now
make
an
utter
destruction
of
them
,
and
will
lay
them
in
the
dust
.
I
have
examined
their
works
and
wayes
by
the
Rule
and
square
of
my
Word
,
and
I
finde
them
so
exceeding
irregular
,
that
I
can
no
longer
forbear
them
,
neither
will
I
passe
by
them
,
or
pardon
them
any
more
.
This
latter
clause
is
exegetical
,
and
expounds
the
former
;
I
have
spared
them
twice
already
,
but
now
I
will
make
a
final
end
with
them
;
I
will
spend
no
more
admonitions
or
corrections
in
vaine
upon
them
,
but
I
will
deal
with
them
as
men
use
to
doe
with
ruinous
houses
,
whose
breaches
grow
wider
and
worse
every
day
than
other
,
they
pull
them
down
,
and
lay
them
in
the
duft
.
That
is
,
I
will
shew
them
no
more
mercy
,
I
will
pardon
them
no
longer
;
I
have
long
winkt
at
their
Sins
,
and
let
them
goe
unpunisht
;
but
I
will
doe
so
no
longer
,
I
will
surely
and
severely
punish
them
for
all
together
,
as
it
follows
in
the
next
verse
.
The
like
expression
we
have
,
Amos
8.2
.
&
Prov.
19.11
.
It
is
the
glory
of
a
man
to
passe
by
an
offence
;
OBSERVATIONS
.
1
Our
rising
and
our
ruining
comes
from
God
.
He
builds
us
by
Rule
,
and
if
we
swerve
from
the
Rule
,
he
will
set
up
the
Plumb-line
and
ruine
us
by
Rule
.
All
our
times
both
of
rising
and
falling
are
in
Gods
hands
,
Psal.
31.15
.
our
adversity
and
prosperity
is
not
casual
,
but
providential
.
As
the
Lord
gives
,
so
it
is
he
that
takes
too
,
Iob
1.21
.
it
is
he
that
sent
the
Locusts
and
the
Fire
,
and
now
the
Plumb-line
of
utter
destruction
upon
this
people
.
2
Gods
Iudgements
usually
are
gradual
.
As
mens
sins
are
gradual
,
and
rise
to
their
maximum
quod
sic
,
to
the
highest
ascent
by
degrees
,
so
doe
Gods
Judgements
.
The
judgement
of
the
Locusts
was
sad
,
that
of
Fire
was
worse
,
but
now
comes
the
fatal
Plumb-line
and
ends
them
.
God
doth
not
presently
punish
men
so
soon
as
ever
they
sin
,
but
his
patience
waits
,
and
allots
men
space
to
repent
,
Rom.
2.4
,
5.
&
Revel.
2.21
.
which
they
abusing
,
God
at
last
reckons
with
Sinners
for
all
together
;
as
we
see
in
the
Amorites
,
the
old
World
,
Sodom
,
and
Ierusalem
.
VERSE
9.
And
the
high
places
of
Isaac
shall
be
desolate
,
and
the
Sanctuaries
of
Israel
shall
be
laid
wast
;
and
I
will
rise
against
the
house
of
Jeroboam
with
the
sword
.
WEE
have
in
this
Verse
a
fuller
explication
of
the
Vision
of
the
Plumb-line
,
and
what
it
typified
,
viz.
a
total
subversion
both
of
the
Ecclesiastical
and
Civil
state
of
Israel
.
They
were
wont
to
boast
much
of
their
fore-fathers
:
when
our
Saviour
talked
with
the
Woman
of
Samaria
,
she
presently
tells
him
,
Our
Fathers
worshipt
in
this
Mountain
,
John
4.20
.
so
here
,
our
fore-fathers
worshipt
in
Bethel
,
Beersheba
,
Gilgal
,
&c.
and
therefore
they
conclude
that
they
must
needs
please
God
by
following
their
examples
.
Thus
they
flattered
themselves
as
the
Papists
doe
at
this
day
,
preferring
the
fallible
Fathers
before
the
infallible
Word
of
God
.
But
the
Prophet
plainly
tells
them
,
that
the
high
places
of
Isaac
(
where
they
committed
their
Idolatry
)
should
be
desolate
.
By
Isaac
here
is
meant
the
house
of
Israel
,
who
were
descended
from
Isaac
and
Iacob
.
So
Vers.
16.
the
Septuagint
,
the
Syriac
,
and
the
Arabick
Versions
,
make
the
word
Isaac
an
Appellation
,
and
not
a
proper
name
,
Bamot
Isaac
,
i.
e.
excelsa
Isaaci
,
it
is
not
excelsa
Idoli
,
as
the
Vulg.
Scin
instead
of
Tsade
,
yet
the
Learned
in
that
Language
observe
,
that
these
Letters
are
used
promiscuously
,
the
one
for
the
other
,
and
it
is
the
same
Isaac
here
spoken
of
,
which
is
mentioned
,
Gen.
17.19
.
&
Psal.
105.9
.
By
high
places
here
,
are
meant
Temples
and
Altars
,
erected
on
Mountains
and
Hills
for
the
honour
of
their
Idols
,
Amos
4.
ult.
These
are
called
the
High-places
of
Isaac
,
say
some
;
-
1
Because
as
Abraham
was
ready
to
offer
Isaac
in
Sacrifice
at
Gods
command
;
so
these
offered
their
Sons
and
Daughters
(
in
imitation
of
Abraham
)
to
Moloch
,
and
Baal
,
but
there
is
no
ground
for
this
in
the
text
.
-
2
They
garnisht
their
Idolatry
with
the
names
and
examples
of
Isaac
and
Iacob
,
because
in
their
times
they
had
set
up
secret
Altars
,
and
offered
Sacrifices
there
to
the
God
of
Heaven
.
Thus
did
Isaac
at
Beersheba
,
Gen.
26.25
.
and
Iacob
at
Bethel
,
Gen.
35.7
.
And
the
Sanctuaries
of
Israel
shall
be
laid
wast
.
That
is
,
the
Idolatrous
Temples
,
Altars
,
and
Groves
in
Dan
and
Bethel
,
and
other
Cities
,
consecrated
to
the
golden
Calves
shall
be
destroyed
by
the
Ass●rian
.
Mi●deshe
,
sanctuaria
.
These
places
are
called
Sanctuaries
,
and
Holy
places
(
not
that
they
are
so
indeed
)
but
the
Scripture
speaks
according
to
mens
opinions
of
them
,
as
here
it
calls
these
Idols
Temples
,
Sanctuaries
,
when
indeed
they
were
dens
of
Devils
,
and
great
provocations
of
Gods
wrath
against
this
people
.
And
I
will
rise
against
the
house
of
Jeroboam
with
the
Sword
.
This
Ieroboam
was
not
Ieroboam
the
Son
of
Nebat
which
made
Israel
to
sin
,
the
first
Author
of
Schism
and
Idolatry
in
the
Kingdome
of
Israel
;
but
this
is
Ieroboam
the
second
,
one
of
the
same
name
,
and
of
the
same
religion
,
a
chip
of
the
old
block
,
he
was
Son
of
Ioash
,
Nephew
to
Iehu
,
and
Father
to
Zachariah
;
in
his
dayes
the
Kingdom
flourisht
,
they
recovered
many
Cities
,
and
inlarged
their
borders
,
but
they
abusing
these
Mercies
,
God
threatens
to
destroy
both
the
Kingdome
and
the
Kings
posterity
;
as
he
did
when
Zachariah
the
Son
of
Ieroboam
was
slaine
openly
in
the
sight
of
the
people
,
by
Shallum
(
after
he
had
reigned
six
moneths
)
who
translated
the
Kingdome
to
his
owne
family
,
2
King
.
15.10
.
and
this
put
an
end
to
Iehu's
Stock
,
according
to
the
threatning
,
2
King
.
10.30
.
Two
vaine
props
this
People
rested
on
.
1.
In
their
external
,
Idolatrous
services
,
2.
In
the
power
of
their
Kings
.
Both
these
the
Lord
tells
them
should
faile
them
;
for
their
Sanctuaries
should
be
laid
wast
,
and
the
house
of
the
King
cut
off
,
and
this
made
way
for
their
utter
ruine
by
the
Assyrian
.
Q.
But
why
doth
the
Lord
threaten
the
house
of
Jeroboam
rather
than
any
other
family
?
A.
Because
the
Leaders
of
People
(
especially
if
they
be
wicked
)
lead
them
into
Sin
with
themselves
,
and
so
have
the
Peoples
sins
to
answer
for
,
as
well
as
their
owne
.
The
twenty
Kings
of
Israel
were
all
of
them
Idolaters
,
and
drew
the
people
into
Idolatry
with
them
,
and
therefore
the
Lord
threatens
to
begin
with
the
house
of
Ieroboam
first
;
both
Princes
,
Priests
,
and
People
had
sinned
together
,
and
now
the
Lord
tells
them
they
shall
perish
together
.
So
Samuel
told
the
people
,
that
if
they
persevered
in
their
wickedness
,
both
they
and
their
King
should
perish
,
1
Sam.
12.
ult.
OBSERVATIONS
.
1
Corruptions
in
the
Church
usually
ruine
the
State
.
For
Church
and
Common-wealth
are
like
the
Vine
and
the
Elme
,
or
like
those
twins
which
are
said
to
weep
and
laugh
together
;
so
long
as
purity
in
religion
is
preserved
,
the
State
prospers
,
and
hath
peace
,
2
Chron.
17.5
,
10.
Isa.
60.12
,
13
,
18.
God
will
preserve
that
people
which
preserves
his
truth
,
Revel.
2.10
.
but
he
will
depart
from
those
that
depart
from
the
purity
of
his
wayes
;
and
when
God
departs
,
peace
,
plenty
,
comfort
,
glory
,
&c.
all
goes
with
him
,
and
all
misery
comes
in
like
a
floud
,
Deut.
31.17
.
Ier.
6.8
.
Hos.
9.12
.
2
God
will
destroy
Idolatrous
places
.
The
Sanctuaries
and
high
places
of
Idolators
shall
be
ruined
;
if
Magistrates
will
not
destroy
them
,
ult.
&
5.5
3
Sin
,
(
especially
the
Sin
of
Idolatry
)
ruines
great
men
as
well
as
others
.
God
is
no
respecter
of
persons
,
but
if
great
men
be
great
offenders
,
they
must
look
for
great
punishment
.
God
is
terrible
not
only
to
inferiour
wicked
men
,
but
even
to
the
Kings
of
the
earth
;
if
Ieroboam
will
worship
golden
Calves
,
those
Calves
shall
be
his
ruine
.
Idolatry
is
a
God-provoking
,
and
a
Land-destroying
sin
,
Psal.
106.39
Amos
2.4
,
5.
4
Gods
Ministers
must
denounce
Iudgements
against
great
men
when
they
sin
,
as
well
as
against
inferiour
persons
.
Yea
,
rather
against
them
,
because
by
their
example
they
doe
more
hurt
.
This
makes
Amos
as
it
were
threaten
the
house
of
the
King
.
Thus
Elijah
reproves
Ahab
,
Nathan
,
David
,
and
Iohn
Baptist
Herod
.
[
See
more
in
my
Com.
on
Psal.
82.2
.
Obs.
1.
p.
96
,
97.
5
God
transferres
Kingdoms
from
one
family
to
another
,
as
pleaseth
him
.
He
pulls
down
one
and
sets
up
another
in
the
Throne
,
and
none
may
say
to
him
,
what
dost
thou
?
After
the
division
of
the
Kingdom
of
Israel
from
Iudah
,
they
had
twenty
Kings
of
ten
several
Stocks
,
whereof
one
destroyed
another
.
Ieroboams
Stock
was
cut
off
by
Baasha
,
and
Baashaes
by
Zimri
,
and
Tibni
by
Omri
,
and
Omries
by
Iehu
,
and
Iehu's
by
Shallum
,
and
Shallum's
by
Menahems
,
and
Menahems
by
Pekah
,
and
Pekah's
by
Hoshea
.
All
these
Kings
were
Idolaters
,
and
the
most
of
them
cruel
Tyrants
,
and
Persecutors
;
and
therefore
God
cut
them
off
,
that
they
did
not
live
out
half
their
dayes
.
VER.
10
,
11.
Then
Amaziah
the
Priest
of
Bethel
,
sent
to
Jeroboam
King
of
Israel
,
saying
,
Amos●ath
●ath
conspired
against
thee
in
the
midst
of
the
house
of
Israel
,
the
Land
is
not
able
to
bear
all
his
words
.
For
thus
Amos
saith
,
Jeroboam
shall
dye
by
the
Sword
,
and
Israel
shall
surely
be
led
away
Captive
out
of
their
owne
Land
.
WEE
have
seen
Amos
his
fidelity
and
love
to
this
People
,
in
the
faithful
discharge
of
his
duty
to
them
.
We
are
now
come
to
the
issue
and
event
of
his
Sermons
,
and
to
see
how
he
is
required
for
his
pains
,
and
this
makes
the
second
part
of
this
Chapter
,
where
we
have
a
notable
History
of
the
Persecution
and
treachery
of
Amaziah
the
Idolatrous
Priest
of
Bethel
;
and
the
constancy
of
Amos
in
asserting
the
truth
,
maugre
the
malice
of
all
adverse
power
whatsoever
.
This
prophane
Priest
being
netled
with
the
plaine
and
powerful
preaching
of
Amos
at
Bethel
,
fearing
lest
the
people
should
see
the
truth
,
and
be
wrought
upon
by
Amos
his
Sermons
to
cast
away
their
Idols
,
and
return
to
the
Worship
of
God
at
Ierusalem
,
and
so
his
gaines
which
he
had
by
the
Sacrifices
and
Oblations
at
Bethel
might
be
lost
;
yea
if
Amos
and
his
Party
should
prevail
,
he
might
fear
not
only
the
loss
of
his
Priesthood
and
authority
,
but
the
loss
of
his
life
also
,
as
a
false
Prophet
;
he
therefore
resolves
to
doe
all
he
can
,
both
by
force
and
fraud
to
rid
the
Land
of
this
turbulent
and
●editious
Amos.
The
Urchin
(
we
say
)
hath
but
one
shift
,
but
the
Fox
hath
many
;
and
so
hath
Amaziah
here
.
1
He
gets
on
the
Lions
skin
,
and
accuseth
Amos
to
the
King
for
a
trayterous
Conspirator
against
him
,
and
a
seditious
Disturber
of
the
peace
of
the
Kingdome
▪
Thus
he
pretends
great
kindnesse
to
the
King
,
and
tells
him
the
cause
was
his
,
when
in
truth
self
was
in
the
bottom
of
the
design
;
for
he
knew
if
Amos
prevailed
,
he
should
lose
his
fat
morsels
at
Bethel
,
both
he
and
his
Idols
might
starve
together
;
Ierusalem
would
have
all
the
custom
from
him
.
2
Since
this
way
did
not
take
,
he
now
gets
on
the
Foxes
skin
,
and
as
a
seeming
friend
,
counsels
him
to
leave
the
Kingdome
of
Israel
,
and
goe
to
Iudea
,
his
owne
Country
,
and
Prophecy
there
,
where
he
might
avoyd
the
Kings
fury
.
q.
d.
It
is
not
safe
for
thee
,
O
Amos
,
to
Prophecy
here
against
the
King
and
Kingdome
,
but
goe
to
Judea
,
and
tell
them
of
the
downfall
of
Israel
,
there
thou
wilt
be
safe
and
welcome
;
but
this
is
Bethel
,
and
it
is
no
discretion
for
thee
to
preach
against
the
King
and
Kingdome
here
.
To
this
Charge
and
crafty
counsel
of
Amaziah
,
Amos
piously
,
prudently
,
and
peaceably
answers
with
much
courage
and
constancy
,
Vers.
14
,
15.
proving
his
extraordinary
call
to
the
work
,
denouncing
Gods
Judgements
against
Amaziah
,
and
Israel
,
vers.
16
,
17.
In
this
Verse
we
have
an
Accusation
,
or
Charge
drawn
up
against
Amos
,
where
we
have
,
1.
The
Party
accusing
,
and
that
is
Amaziah
the
Idolatrous
Priest
of
Bethel
,
so
called
to
distinguish
him
from
Amaziah
King
of
Iudah
,
2
King
.
12.
ult.
he
was
Successor
to
those
Idolatrous
Priests
which
Ieroboam
had
set
up
at
Bethel
;
some
great
man
he
was
at
Court
in
all
probability
,
and
neer
to
the
King
,
which
made
him
send
so
boldly
to
him
,
The
word
Chohen
,
is
used
promiscuously
for
a
Priest
or
a
Prince
,
for
an
Ecclesiastical
or
a
Civil
Governor
.
In
those
days
(
except
it
were
in
Iudea
)
many
persons
were
both
Priests
and
Princes
,
and
ruled
in
Church
and
State
.
Hence
the
word
is
used
for
a
Counsellor
of
State
,
or
a
great
man
,
Iob
12.19
for
a
Priest
,
2
Here
is
the
Party
accused
,
and
that
is
Amos
,
a
poor
,
plaine
,
pious
,
harmless
Prophet
.
3
Here
is
the
Person
to
whom
he
is
accused
,
and
that
is
the
King
,
Amaziah
sent
to
the
King
,
he
could
not
well
suppresse
him
himself
,
and
therefore
he
sends
to
the
Secular
Power
for
ayd
,
desiring
he
may
be
either
silenced
,
or
banisht
,
or
put
to
death
.
4
Here
is
the
Matter
for
which
he
is
accused
,
viz.
for
Sedition
,
Rebellion
,
Conspiracy
,
and
Treason
;
this
he
speaks
to
exasperate
the
King
against
him
:
the
good
Prophet
did
only
discharge
his
duty
faithfully
,
and
perform
that
office
which
God
had
called
him
to
,
yet
this
is
called
Sedition
,
and
conspiracy
.
5
He
aggravates
the
Crime
from
the
Place
where
all
this
treason
was
acted
,
and
that
was
not
privily
in
a
corner
,
or
in
another
Kingdom
,
but
openly
in
thy
Kingdom
,
and
in
the
midst
of
thy
people
Israel
,
even
at
Bethel
,
where
was
the
Court
and
greatest
confluence
of
all
the
subjects
;
so
that
thou
hadst
best
look
to
it
,
O
King
,
for
intestine
commotions
are
very
dangerous
.
6
Here
is
the
Peoples
ill
resentment
of
all
this
,
The
Land
is
not
able
to
bear
all
his
words
.
Amos
signifies
a
grievous
burden
,
and
he
had
not
his
name
for
nought
,
for
he
came
loaded
with
many
sad
burdens
and
comminations
against
Israel
,
which
made
this
stubborn
people
so
unable
to
bear
his
words
,
q.
d.
Such
a
seditious
,
dangerous
fellow
is
this
New-found
Amos
,
that
if
thou
,
O
King
,
doe
not
suppress
him
,
the
people
will
;
for
the
Land
,
that
is
,
the
people
of
the
Land
cannot
brook
,
nor
bear
his
blunt
and
down-right
preaching
,
for
they
hate
him
that
reproves
them
in
the
Gate
,
and
abhor
him
that
speaks
uprightly
,
Amos
5.10
.
Thus
they
complaine
of
Amos
(
without
a
cause
)
for
conspiring
against
the
King
,
when
themselves
conspired
and
combined
together
against
the
King
of
Kings
without
controul
.
The
Land
cannot
bear
his
words
,
much
less
can
I
,
or
any
one
that
is
devoted
to
the
service
of
the
King
.
His
Prophesies
are
intolerable
,
for
he
disheartens
the
people
by
making
them
despair
of
their
owne
safety
,
so
that
he
is
no
longer
to
be
endured
,
O
King
,
by
thee
,
or
thine
,
for
the
Land
will
never
bee
quiet
till
it
be
rid
of
him
,
either
by
banishment
or
death
;
there
will
be
nothing
but
tumults
and
factions
so
long
as
he
is
tolerated
to
seduce
the
people
.
Thus
we
see
how
this
malicious
false
Prophet
layes
on
load
,
thinking
that
somewhat
would
stick
;
every
word
hath
its
weight
,
Quot
verba
,
tot
verbera
,
so
many
words
,
so
many
daggers
to
stab
this
good
Prophet
.
Had
the
charge
been
true
,
as
it
was
notoriously
false
,
Amos
had
been
a
man
of
death
indeed
.
To
clear
up
all
,
let
us
look
into
the
Charge
more
exactly
.
Then
Amaziah
Priest
of
Bethel
,
sent
to
Jeroboam
King
of
Israel
.
Then
,
when
the
Prophet
had
made
known
to
the
people
the
Visions
of
God
,
concerning
the
ruine
of
the
Kings
house
,
and
of
the
Kingdome
,
He
sent
to
King
Ieroboam
;
that
is
,
he
sent
Letters
or
Messengers
to
the
King
,
to
incense
him
against
Amos
,
and
that
clancularly
and
unknown
to
Amos
,
that
so
he
might
be
condemned
,
unheard
.
No
doubt
but
this
High
Priest
had
his
Spies
and
Intelligencers
about
him
,
to
observe
what
Amos
preached
,
and
now
having
got
matter
enough
(
as
he
conceived
)
against
him
,
to
root
him
out
,
he
spit
his
poyson
,
saying
,
Amos
hath
conspired
against
thee
.
The
word
which
we
render
to
conspire
,
2
Amos
did
not
vent
his
Passion
,
or
speak
his
owne
private
opinion
;
but
he
tells
them
the
mind
and
Message
of
God
which
he
had
shewed
him
in
a
Vision
,
and
commanded
him
,
to
publish
,
touching
the
destruction
(
not
of
the
King
himself
,
for
we
read
not
that
Ieroboam
dyed
by
the
sword
)
but
of
the
Kings
Posterity
,
vers.
9.
I
will
rise
against
the
house
of
Jeroboam
with
the
sword
.
But
Amaziah
conceiving
that
the
King
would
be
more
inraged
against
Amos
for
Prophecying
against
him
,
than
for
Prophecying
against
his
Children
,
thereupon
forgets
this
accusation
,
and
saith
,
Amos
hath
conspired
against
thee
,
and
hath
said
,
the
King
shall
dye
by
the
Sword
.
Not
a
word
of
truth
,
Now
by
this
high
Charge
we
may
see
,
that
this
false
Prophet
sought
the
life
of
the
true
one
,
as
will
appear
if
we
frame
his
Accusation
into
an
Argument
,
thus
,
He
that
hath
conspired
the
ruine
both
of
King
and
Kingdom
ought
to
dye
;
But
Amos
hath
done
so
.
Ergo.
But
it
pleased
the
Lord
(
in
whose
hand
is
the
heart
of
the
King
)
to
make
the
King
so
farre
to
favour
the
Prophet
,
as
that
hee
sleighted
this
Priests
accusation
,
and
therefore
Amaziah
pretends
friendship
to
ths
Prophet
,
as
we
shall
see
hereafter
.
1
They
use
to
flatter
and
delude
great
ones
,
making
them
to
beleeve
that
none
are
their
friends
but
such
as
say
as
they
say
,
and
doe
whatever
they
would
have
them
doe
,
and
humour
them
in
their
sins
;
and
that
they
are
their
foes
that
like
Amos
here
,
deal
faithfully
and
plainly
with
them
,
and
this
is
no
small
part
of
great
mens
misery
,
that
they
have
few
about
them
that
dare
,
or
will
deal
faithfully
with
them
.
They
may
use
the
Letany
(
in
this
sense
)
with
that
alteration
which
the
poor
Curate
used
,
when
he
saw
his
Lord
come
into
the
Church
,
O
God
the
Father
of
Heaven
have
mercy
upon
us
Right
Honourable
Sinners
.
Their
state
(
in
this
respect
)
is
farre
worse
than
that
of
inferiour
persons
,
2
They
calumniate
and
belye
the
true
Prophets
,
they
observe
Machiavels
rule
,
Calumniare
audacter
,
saltem
aliquid
adhaerebit
,
Lye
lustily
,
somewhat
will
stick
though
it
be
never
so
false
.
So
it
was
with
Amos
here
.
3
They
labour
with
might
and
maine
to
suppress
and
silence
the
true
Prophets
,
they
know
that
their
Kingdom
cannot
long
stand
,
if
once
the
faithful
Ministers
of
Christ
bee
countenanced
,
4
They
labour
to
suppresse
good
men
before
they
can
be
heard
.
They
must
not
speak
,
nor
dispute
the
case
.
Thus
Amaziah
here
clancularly
accuseth
Amos
to
the
King
,
when
he
could
make
no
defence
for
himself
.
5
They
usually
mingle
some
truth
with
their
lyes
;
As
Fowlers
doe
mixe
some
Wheat
with
their
Chaff
,
to
catch
the
Birds
the
sooner
.
So
did
Amaziah
here
,
he
mixed
some
truth
with
his
lyes
.
Amos
hath
said
,
Ieroboam
shall
dye
by
the
Sword
,
[
that
was
false
]
and
Israel
shall
surely
goe
into
Captivity
,
[
that
was
true
.
]
OBSERVATIONS
.
1
In
all
ages
there
have
been
false
Prophets
to
oppose
the
true
.
There
was
a
Iannes
and
a
Iambres
to
resist
Moses
,
2
It
is
the
porperty
of
Persecutors
to
undermine
Gods
Servants
clancularly
.
Amaziah
sends
to
the
King
privily
,
unknown
to
Amos
,
and
accuseth
him
for
a
Traytor
,
that
so
he
might
be
condemned
without
hearing
,
or
answering
for
himself
.
Thus
they
deal
with
Ieremy
,
when
they
could
finde
nothing
justly
against
him
,
then
they
secretly
devise
devices
against
him
,
Ier.
11.19
.
&
12.6
.
&
18.18
.
where
we
may
observe
the
vile
ingratitude
of
men
;
this
Prophet
had
by
his
Prayers
averted
two
Judgements
from
Israel
,
yet
now
they
seek
his
death
,
who
saved
their
life
;
and
accuse
him
of
Rebellion
,
who
saved
them
from
destruction
.
Valiant
men
charge
their
adversaries
in
the
face
,
it
is
for
Cowards
to
creep
behind
.
Truth
seeks
no
shifts
nor
corners
,
it
loves
the
light
,
as
true
gold
fears
neither
the
Touch-stone
,
nor
the
ballance
;
but
falshood
being
a
work
of
darknesse
,
loves
darknesse
,
and
is
not
able
to
stand
bare-faced
before
truth
;
and
therefore
it
makes
lyes
and
falshood
its
refuge
.
3
Wicked
men
what
ever
they
pretend
,
yet
intend
Self
.
Haman
pretended
the
Kings
profit
,
when
his
owne
ambition
,
envie
,
modo
hic
sit
bene
,
(
as
the
Monk
said
)
when
he
stroked
his
fat
paunch
.
Wee
read
of
low
and
ordinary
Priests
that
were
obedient
to
the
faith
,
Acts
6.7
.
when
the
High-ones
were
enemies
to
the
Gospel
.
The
Apostle
complaines
that
all
men
seek
their
owne
ease
,
Edw.
Symonds
,
on
Phil.
2.21
.
printed
1642.
profit
,
praise
,
but
few
or
none
seek
the
things
of
Jesus
Christ
,
Phil.
2.21
.
How
many
plead
for
the
Papacy
and
Prelacy
for
their
bellies
sake
,
rather
than
out
of
conviction
,
or
in
good
earnest
.
4
It
is
an
old
trick
of
Satan
and
his
agents
,
falsly
to
accuse
the
servants
of
God
of
Sedition
,
Treason
,
and
Rebellion
.
Amos
that
was
the
glory
and
Saviour
of
Israel
,
that
by
his
Prayers
kept
off
many
Judgements
from
them
,
yet
now
is
called
,
the
Troubler
of
Israel
,
and
commanded
to
pack
out
of
the
Land
,
Epiphanius
,
Ierom
and
others
affirm
.
Thus
Elijah
,
who
was
called
,
the
Chariots
and
Horsemen
of
Israel
,
is
called
by
wicked
Ahab
the
Troubler
of
Israel
,
1
King
.
18.17
,
18.
Haman
accused
the
Iewes
for
a
People
that
kept
not
the
Kings
Lawes
,
and
that
it
was
not
for
his
profit
to
suffer
them
to
live
in
the
Land
,
Hest.
3.8
.
Thus
Ieremy
that
wept
in
secret
for
the
sins
of
the
Land
,
and
by
his
Prayers
did
keep
off
many
Judgements
,
yet
is
called
a
man
of
contention
,
and
one
that
weakned
the
hearts
and
hands
of
the
People
,
and
that
sided
with
the
Chaldeans
against
his
owne
Country-men
,
Ier.
15.10
.
&
37.13
,
14
,
15
,
18.
&
38.4
.
Moses
one
of
the
meekest
men
in
the
world
,
yet
is
accused
of
ambition
,
and
one
that
takes
too
much
upon
him
,
Numb.
16.
Yea
Christ
himself
was
called
and
counted
an
enemy
to
Caesar
,
a
Fanatick
,
a
Mad-man
and
one
that
had
a
Devil
.
The
Apostles
were
counted
troublers
of
the
Land
,
b.
Edit.
ult
.
that
when
his
enemies
could
finde
no
just
exceptions
against
his
matter
,
yet
they
would
accuse
him
for
a
Seditious
and
turbulent
fellow
.
Truly
(
saith
he
)
the
Preaching
of
Gods
Word
is
the
cause
of
Sedition
and
Rebellion
,
as
Tonterton-Steeple
was
the
cause
that
Sandwich-Haven
was
stopt
up
with
Goodwins
Sands
.
The
Devil
began
his
Kingdom
with
a
Lye
,
and
by
Lyes
he
still
upholds
it
;
he
was
a
Lyar
and
a
Murderer
from
the
beginning
,
but
first
a
Lyar
,
and
then
a
Murderer
;
he
cannot
handsomely
murder
untill
he
slander
first
;
hee
must
put
a
Bear-skin
upon
our
backs
before
he
can
wel
bait
us
.
So
they
did
in
the
Primitive
times
,
Si
Tiberis
non
ascendit
ad
maenia
,
Si
Nilus
non
ascendit
i●
arva
,
statim
Christianos
ad
leones
.
Tertul
.
Apolog.
c.
40.
Aug.
de
Ci
vit.
Dei
.
l.
2.
c.
3.
See
Mr.
Bolton
,
Comfort
afflict
.
Consciences
,
Part
1.
ch.
2.
Sect.
2.
p.
155
,
156.
&
D.
Sande
so●
his
second
Ser.
Ad
clerum
,
p.
56
,
&c.
and
if
any
calamity
befel
the
Land
,
they
presently
cried
,
Away
with
the
Christians
to
the
Lions
,
as
if
they
had
been
the
cause
of
it
;
whereas
the
world
was
full
of
miseries
before
they
were
born
,
and
will
be
when
they
are
dead
and
gone
.
The
Pagans
in
those
times
gave
out
,
that
the
Christians
did
worship
an
Asses
Head
,
used
promiscuous
Lusts
,
and
drunk
the
blood
of
Infants
,
&c.
These
and
many
more
Slanders
they
invented
,
meerly
to
make
them
odious
,
that
they
might
murder
them
the
better
.
As
a
man
that
will
hang
his
Neighbours
Dogge
,
must
first
give
out
that
he
is
mad
.
This
made
so
many
Learned
men
to
Apologize
for
the
Christians
,
and
to
wipe
off
those
calumnies
which
malice
had
cast
upon
them
.
Thus
did
Iustin
Martyr
,
Apolog.
ad
Sanct.
Romanum
,
p.
41.
edit.
Graecolat
.
&
2
Apolog.
ad
Anton.
Pium
,
p.
53.
Tertullian
Apologet.
Minutius
Felix
,
p.
102.
116
,
&c.
☜
Origen
Lib.
3.
contra
Celsum
,
Tom.
3.
p.
681.
Cyprian
contra
Demetrianum
,
p.
163.
Arnobius
lib.
1.
adversus
gentes
.
August
de
Civit.
Dei
per
totum
.
He
writ
those
twenty
two
Books
to
clear
the
Christian
Religion
from
vile
aspersions
.
The
wicked
like
Athaliah
cry
Treason
,
Treason
,
when
shee
her self
was
the
Traytor
.
The
wicked
complaine
of
the
godly
for
troubling
Israel
,
when
it
is
themselves
that
are
the
true
Reshagnims
and
troublers
both
of
Church
and
State
.
As
they
have
no
peace
in
themselves
,
so
they
hinder
it
in
others
.
It
is
the
covetous
Achan
,
the
Idolater
,
Iudg.
5.8
.
the
Swearer
,
Ier.
23.10
.
the
Sabbath-prophaner
,
Ezek.
20.13
.
the
Covenant-breaker
,
Levit.
26.23
.
the
debaucht
Drunkard
,
the
unclean
Zimri
and
Cozbi
,
these
,
these
are
they
that
trouble
Israel
.
Touching
the
turbulency
of
Iesuits
and
Mass-priests
,
Iohn
White
,
in
his
Way
to
the
true
Church
,
chap.
6.
p.
25.
and
Mr.
Baxter
,
his
Key
to
Catholicks
,
chap.
48.
p.
348.
&
356.
See
Watsons
Quodlibets
,
p.
69
,
&c.
75
,
&c.
112
,
&c.
Dr.
Abbot
Antilogia
,
p.
1.
p.
36.
p.
115.
they
teach
King-killing
,
Bolton
Comfort
Afflict
.
Consc.
Preface
,
p.
3
,
4
,
5.
D.
Morton
,
De
potest
.
Regia
,
S.
3.
and
Mr.
Pryn
,
The
Treachery
and
Disloyalty
of
Papists
to
their
Soveraigns
,
printed
1643.
and
Romes
Master-peece
.
Yet
to
come
nearer
our
times
,
what
notorious
slanders
and
lyes
have
the
Papists
raised
against
our
Reformers
?
to
instance
but
in
three
:
-
Luther
,
-
Calvin
,
-
Beza
.
1
Luther
was
loaded
with
Papistical
Lyes
,
2
Calvin
,
3
Beza
,
They
gave
out
that
he
was
dead
,
and
had
recanted
,
and
turned
Papist
,
when
he
was
alive
,
and
did
confute
the
slander
.
It
were
easie
to
tire
the
Reader
with
such
instances
,
but
these
may
suffice
.
This
may
serve
,
-
1
For
Comfort
.
-
2
For
Caution
▪
2
For
Caution
,
It
must
make
us
wary
and
cautious
what
reports
we
receive
against
the
godly
;
and
not
to
beleeve
every
Idolatrous
bloud-thirsty
Amaziah
,
when
they
rev●le
and
calumniate
Gods
faithful
Ministers
and
People
;
if
bare
accusations
were
sufficient
to
condemn
men
,
Christ
himself
had
not
been
innocent
.
As
for
the
godly
,
they
are
of
those
who
are
peaceable
in
Israel
,
they
are
endued
with
the
wisdome
which
is
from
above
,
which
is
first
Pure
,
and
then
Peaceable
,
Jam.
3.17
.
they
are
peaceable
in
themselves
,
and
are
Peace-makers
,
and
Peace-preservers
;
they
are
for
Peace
Ecclesiastical
,
Political
,
Domestical
;
they
are
for
all
manner
of
Peace
,
I
came
not
to
send
Peace
,
but
a
Sword
,
Christ
speaks
not
of
the
effect
,
but
of
the
event
of
the
Gospel
;
not
what
the
Gospel
procures
properly
Et
per
se
,
but
Accidentally
,
when
it
meets
with
wicked
mens
corruptions
;
not
what
it
works
in
the
faithful
,
but
in
the
unfaithful
.
The
Gospel
in
it self
brings
that
peace
which
passeth
all
understanding
,
to
such
as
submit
unto
it
,
but
wicked
men
opposing
it
make
the
tumult
and
division
,
and
therefore
it
is
they
,
and
not
the
Gospel
that
must
be
blamed
.
Real
godly
men
that
walk
up
to
their
Principles
and
Priviledges
,
It
is
ignorance
and
prophaneness
which
makes
a
people
rude
and
rebellious
,
but
where
Religion
comes
in
the
power
of
it
,
and
men
obey
not
for
fear
,
but
for
conscience
sake
,
there
are
no
better
Servants
and
Subjects
in
the
world
;
none
more
faithful
to
their
trust
,
none
pray
more
for
their
Governours
,
nor
pay
their
dues
more
freely
and
fully
to
them
.
These
are
they
that
will
venture
their
Lives
and
Estates
for
their
honour
,
when
such
as
serve
them
for
their
owne
ends
,
will
leave
them
and
forsake
them
.
Yet
lest
any
should
think
me
singular
take
the
testimony
of
one
(
that
as
the
times
goe
)
may
passe
for
many
.
Be
tender
over
good
men
(
saith
Doctor
Gauden
)
these
are
those
that
shall
see
Gods
face
in
glory
,
and
so
are
more
fit
to
enjoy
the
favour
of
Kings
on
earth
.
These
are
they
that
best
know
the
duty
,
honour
,
and
fidelity
they
owe
to
Majesty
,
and
make
a
conscience
to
pay
it
;
because
it
is
a
point
of
holinesse
so
to
doe
.
These
are
the
Propugnacula
&
munimenta
regni
&
Ecclesiae
(
as
was
said
of
St.
Ambrose
)
the
strength
,
honour
,
and
security
of
Church
and
State
under
God
,
and
his
Majesties
care
and
pious
providence
,
these
are
in
some
sort
the
(
Tutelares
genii
)
Protectors
of
his
Majesties
Person
,
health
,
wealth
,
life
,
Queen
,
Crown
,
and
Posterity
;
whilst
they
daily
lift
up
pure
hands
,
and
holy
hearts
to
the
God
of
Heaven
,
for
his
Majesties
safety
and
happinesse
.
These
are
like
Moses
and
Elias
,
the
Chariots
and
Horse-men
of
Israel
.
These
have
power
with
God
,
by
their
Prayers
,
counsel
,
and
good
examples
they
lye
in
the
gap
,
and
hinder
the
inundation
of
Sin
and
Iudgement
.
To
these
we
owe
under
God
,
the
enjoyment
of
our
peace
,
plenty
,
safety
,
and
religion
,
and
of
the
blessing
of
blessings
temporal
,
a
pious
and
gracious
Prince
.
Thus
fully
and
truly
the
Doctor
;
so
that
it
appears
on
all
hands
that
Gods
people
are
not
the
Troublers
,
but
the
Pillars
and
peaceable
ones
in
Israel
;
this
will
yet
further
appear
,
if
we
consider
these
four
things
:
-
1
Their
Principles
.
-
2
Their
Titles
.
-
3
Their
Prayers
.
-
4
Their
Practices
.
1
Sedition
and
conspiracy
is
against
their
Principles
,
they
are
taught
to
fear
God
first
,
and
then
to
honour
the
King
as
his
Vice-gerent
on
earth
.
They
obey
not
for
fear
(
as
wicked
men
doe
)
but
for
conscience
sake
;
as
they
give
unto
God
what
is
Gods
,
so
they
give
unto
Caesar
what
is
Caesars
.
It
is
the
want
of
good
Preachers
(
saith
Bishop
Latimer
)
that
is
the
cause
of
Rebellion
,
Welch
,
Irish
,
&c.
Light
and
Grace
take
away
that
ferity
,
cruelty
,
and
turbulency
that
is
in
our
natures
,
it
makes
the
Lion
and
the
Lamb
to
dwell
together
in
peace
,
Isa.
11.6
,
7
,
8.
Inordinate
love
of
the
World
is
the
great
make-bate
of
the
World
;
now
Grace
loosens
mens
hearts
from
the
world
,
&
makes
Abraham
to
part
with
his
owne
right
to
Lot
,
though
he
were
superiour
to
him
in
age
and
place
,
yet
he
yeelds
to
him
for
peace
sake
,
Gen.
13.8
,
9.
and
Christ
himself
lest
he
should
give
offence
to
others
,
paid
tribute
to
Caesar
,
though
he
could
have
pleaded
immunity
,
Mat.
17.27
.
Besides
,
their
God
is
the
God
of
peace
,
Rom.
15.33
.
2
Thess.
3.16
.
Christ
their
Saviour
is
the
Prince
of
peace
,
Isa.
9.6
.
the
Spirit
that
dwells
in
them
is
a
Dove
,
the
emblem
of
peace
;
the
Gospel
which
they
beleeve
is
the
Gospel
of
peace
;
2
The
Titles
which
are
given
them
in
Scripture
,
shew
that
they
are
men
of
peace
,
Davids
Motto
is
theirs
,
I
am
for
peace
,
Psal.
120.7
.
hence
they
are
called
Doves
,
not
Kites
;
Lambs
,
not
Lions
;
Sheep
,
not
Wolves
;
and
the
Church
is
compared
to
a
Vine
,
not
to
a
Thorn
;
to
a
Virgin
,
to
a
Widow
,
to
a
Worm
,
Isa.
41.14
.
all
which
are
harmless
,
innocent
,
inoffensive
creatures
;
subject
to
wrong
,
but
doe
none
,
and
this
the
Churches
enemies
know
right
well
,
which
makes
them
so
ready
to
abuse
them
.
The
Crow
will
pull
wool
off
a
Sheeps
back
,
it
dares
not
bee
so
bold
with
a
Wolf
,
or
a
Fox
.
3
It
is
against
their
Prayers
to
be
turbulent
,
they
pray
for
the
peace
of
Ierusalem
,
and
for
the
peace
of
the
places
where
they
dwell
,
Ier.
29.7
.
whilst
others
are
drinking
Healths
,
and
breaking
the
Kings
Lawes
by
their
debauchery
,
these
are
praying
for
Kings
,
and
for
all
in
authority
under
them
,
that
by
their
means
we
may
live
in
godliness
and
peace
,
yea
so
farre
are
they
from
creating
troubles
,
that
by
their
Prayers
,
counsel
,
and
good
example
,
they
keep
many
troubles
and
disorders
out
of
a
Land
.
4
It
is
against
their
Practices
.
Their
practice
is
to
bless
them
that
curse
them
;
to
pray
for
them
that
persecute
them
;
to
doe
good
to
them
that
hate
them
,
and
to
preserve
their
lives
,
who
seek
their
deaths
,
as
Bradford
did
by
Bourn
.
If
their
enemy
be
hungry
,
they
feed
him
;
if
naked
,
they
cloath
him
,
and
so
heap
coals
of
fire
upon
his
head
Rom.
12.20
.
Besides
,
in
the
places
where
they
dwell
,
they
labour
to
suppress
Sin
,
and
to
promote
Piety
,
and
this
conduceth
very
much
to
the
peace
and
prosperity
of
a
Nation
.
Where
the
salt
of
Grace
is
,
there
is
peace
,
Mark
9.
ult.
It
was
Prophesied
,
that
in
Gospel-times
they
should
not
hurt
in
all
Gods
holy
Mountain
,
and
why
so
?
for
the
earth
shall
be
filled
with
the
knowledge
of
the
Lord
,
and
that
will
make
men
pious
and
peaceable
,
Isa.
11.9
.
Ignorant
men
are
brutish
merciless
men
,
None
so
bloody
as
blind
Idolaters
.
VERSE
II.
For
thus
saith
Amos
,
Jeroboam
shall
dye
by
the
sword
,
and
Israel
shall
surely
be
led
away
captive
out
of
their
owne
Land
:
IN
this
Verse
Amaziah
the
Priest
labours
to
make
good
his
Charge
against
Amos
,
to
this
end
he
produceth
a
double
accusation
against
him
.
1
He
chargeth
him
as
an
enemy
to
the
King
,
and
that
hee
had
conspired
against
him
,
saying
,
Ieroboam
shall
dye
by
the
sword
;
this
was
a
manifest
untruth
,
for
Amos
never
said
,
the
King
shall
dye
by
the
sword
,
but
that
God
would
rise
against
the
house
of
Jeroboam
with
the
sword
,
vers.
9.
and
so
he
did
,
for
though
we
do
not
read
that
Ieroboam
himself
dyed
by
the
sword
,
yet
Zachariah
his
Son
was
slaine
by
Shallum
in
the
sight
of
the
people
,
which
put
an
end
to
the
Stock
of
Iehu
,
according
to
what
the
Lord
had
threatned
against
the
house
of
Iehu
,
viz.
that
in
the
fourth
generation
his
Stock
should
cease
;
so
that
Amaziah
reports
Amos
his
Doctrine
to
the
King
,
not
fully
,
but
fraudulently
,
applying
that
to
the
Father
,
which
Amos
spake
against
the
Posterity
.
Thus
wicked
men
,
like
their
Father
the
Devil
,
adde
and
detract
from
Gods
Word
,
and
mens
words
,
so
as
may
best
suit
with
their
owne
designes
.
2
He
chargeth
him
with
disheartning
the
people
,
in
saying
,
that
Israel
shall
surely
be
led
away
captive
out
of
their
owne
Land
.
This
was
true
,
but
so
farre
from
being
a
Crime
,
that
it
was
Amos
his
glory
,
that
he
faithfully
and
freely
delivered
the
Message
that
God
commanded
him
to
deliver
to
his
people
;
and
here
we
may
observe
,
that
when
this
false
Prophet
recites
Amos
his
words
to
the
King
,
there
he
alters
the
words
,
and
makes
things
worse
;
but
when
he
comes
to
speak
of
the
people
,
then
he
can
speak
truth
.
He
had
used
all
his
Oratory
to
perswade
the
King
to
punish
Amos
,
but
Ieroboam
knew
that
he
was
a
Man
of
God
,
and
therefore
durst
not
doe
his
Prophet
any
harm
;
and
the
rather
,
because
he
had
observed
that
God
had
sharply
punished
Ieroboam
the
first
with
a
withered
arme
,
and
Ahab
,
and
other
his
Predecessors
that
had
opposed
his
Prophets
;
their
harms
made
him
wise
.
The
context
shewes
that
the
King
was
cold
in
the
cause
,
for
we
read
of
no
answer
that
the
King
gave
to
Amaziah
,
peradventure
he
might
discerne
his
falshood
and
his
flattery
,
and
so
sleight
him
;
this
is
very
probable
by
that
which
followes
in
the
next
verse
,
where
Amaziah
falls
to
flattering
Amos
,
since
by
force
he
could
not
hurt
him
.
OBSERVATIONS
.
1
It
is
an
old
trick
of
the
Devil
and
his
agents
,
to
wrest
and
mis●recite
the
words
of
Gods
servants
.
When
they
can
finde
nothing
justly
against
them
,
then
they
fall
to
belying
them
,
and
to
devise
devices
against
them
.
2
It
is
the
property
of
false
Prophets
to
mingle
some
truth
with
their
lyes
,
the
better
to
deceive
the
simple
.
So
doth
this
Priest
of
Bethel
here
,
and
so
doe
Mass
Priests
.
As
the
Fowler
mixeth
some
Wheat
with
his
Chaff
,
and
sticks
some
Corn
upon
his
Lime-twiggs
to
catch
the
sooner
:
so
Satan
puts
a
fine
gloss
upon
his
false
wares
that
they
may
sell
the
better
.
He
and
his
can
produce
Scripture
for
a
need
,
they
can
transforme
themselves
into
Angels
of
Light
,
V.
Ross
his
Confut.
of
Browns
vulgar
errours
,
ch.
16.
p.
255.
yet
sometimes
he
commends
the
pleasures
of
the
mind
,
that
so
he
might
vend
his
Epicurean
pleasures
the
better
.
3
That
Princes
usually
are
more
indulgent
to
Gods
Prophets
than
Idolaetrous
Priests
.
Amaziah
the
Priest
would
have
Amos
put
to
death
for
a
Traytor
,
Figulus
invidet
figulo
,
&
faber
fabro
.
but
the
King
spares
him
.
It
is
observed
,
that
the
greatest
hatred
is
usually
amongst
men
of
the
same
profession
;
it
is
not
the
King
,
but
the
Priest
of
Bethel
that
prosecutes
Amos
.
Thus
it
was
with
Ieremy
,
when
the
Priests
were
inraged
against
him
,
and
sought
his
life
,
then
the
Princes
plead
for
him
,
and
save
him
,
Ier.
26.8
,
16.
and
after
when
the
Princes
cast
him
into
the
Dungeon
,
then
the
King
released
him
,
Ier.
38.10
.
So
our
King
Edward
the
Third
preserved
Wickliffe
from
the
fury
of
Simon
Sudbury
Arch-Bishop
of
Canterbury
,
and
after
the
Duke
of
Lancaster
became
his
great
Patron
against
the
persecuting
Prelates
of
those
times
.
VER.
12
,
13.
Also
Amaziah
said
unto
Amos
,
O
thou
Seer
,
goe
flee
thee
away
into
the
Land
of
Judah
,
and
there
eate
bread
,
and
Prophecy
there
;
But
Prophesie
not
againe
at
Bethel
,
for
it
is
the
Kings
Chappel
,
and
it
is
the
Kings
Court.
THis
false
Prophet
seeing
he
could
not
remove
Amos
by
force
,
sets
upon
him
now
by
fraud
;
the
King
not
being
moved
with
his
Message
,
But
since
the
Lions
skin
will
not
doe
,
this
Promotor
will
try
what
the
Fox
can
doe
;
to
this
end
he
gives
Amos
,
1.
An
honourable
title
.
2.
Friendly
counsel
,
one
would
think
,
perswading
him
by
any
means
to
leave
Israel
,
and
goe
to
Iudah
,
where
he
might
be
safe
and
free
.
q.
d.
I
am
the
High
Priest
of
Bethel
,
and
have
my
preferment
and
profits
in
Israel
;
but
thou
art
of
Judah
,
and
camest
from
Tekoa
;
prethee
goe
to
thy
Tekoits
again
,
and
trouble
not
my
Bethelians
;
come
not
in
my
Diocess
,
I
promise
thee
,
I
will
not
come
in
thine
;
hinder
not
my
gaine
,
and
take
thine
and
spare
not
.
In
this
Verse
this
subtile
Sophister
packs
up
much
in
a
little
room
,
and
useth
almost
as
many
Arguments
as
words
.
1
He
gives
him
an
honourable
Compellation
,
O
Seer
,
it
is
not
,
O
unlearned
Herdsman
,
or
,
O
seditious
Seeds-man
,
as
before
;
but
he
gives
him
a
title
of
honour
,
the
better
to
hide
his
malicious
designes
,
and
to
insinuate
himself
into
Amos.
See
how
quickly
wicked
men
can
change
their
Language
,
and
blesse
those
whom
but
lately
they
cursed
;
before
it
was
Amos
the
Conspirator
,
but
now
it
is
Amos
the
Servant
of
God
,
and
the
Seer
.
The
Prophets
of
old
were
called
Seers
,
1
Sam.
9.9
.
Isa.
30.10
.
God
inlightned
them
by
his
Spirit
,
and
made
known
to
them
his
secrets
by
Visions
,
hence
they
were
called
Seers
,
Numb.
6.12.6
.
Ezek.
1.1
.
Some
make
Amaziah
here
to
call
the
Prophet
Seer
,
Ironically
,
by
way
of
scorn
and
contempt
,
as
if
the
Prophet
had
been
some
Fanatick
,
and
his
Visions
vanities
.
But
the
contexture
of
the
Discourse
is
against
this
;
for
Amaziah
gives
the
Prophet
his
due
title
,
but
in
a
flattering
way
,
the
better
to
effect
his
design
upon
him
.
2
Lest
this
Priest
should
seeme
to
be
mad
without
reason
,
he
now
produceth
Arguments
to
perswade
Amos
to
be
gone
.
Man
being
a
Rational
Creature
,
may
sooner
be
drawn
by
reason
than
driven
by
force
;
Amaziah
will
try
what
this
will
doe
.
Goe
,
flee
thee
away
into
the
Land
of
Judah
,
there
eate
bread
,
and
Prophesie
there
.
q.
d.
Be
gone
with
all
speed
,
thou
hast
yet
liberty
so
to
doe
,
thou
hast
now
an
opportunity
of
escaping
,
and
mayest
freely
passe
without
any
stopping
,
let
it
not
slip
,
lest
it
repent
thee
when
it
is
too
late
.
So
that
this
is
an
Argument
à
facili
.
2
Flee
,
with
all
speed
be
gone
from
amongst
us
,
for
there
is
no
staying
long
in
safety
here
;
thou
art
encompassed
here
with
snares
and
dangers
,
and
therefore
if
thou
lovest
thy
life
,
pack
up
and
bee
gone
,
Citò
,
citiùs
,
citissimè
,
lest
thou
bee
caught
and
killed
.
So
that
this
was
an
Argument
a
necessario
.
3
Into
the
Land
of
Iudah
.
The
better
to
perswade
him
to
flee
,
this
Priest
hath
found
out
another
Topick
,
viz.
a
convenient
place
to
flee
to
,
and
that
was
his
owne
Country
;
thou
camest
from
Tekoah
,
Amos
1.1
.
and
no
man
can
blame
thee
for
going
home
againe
,
especially
since
thou
art
so
hated
here
.
There
thou
wilt
dwell
amongst
thine
owne
kindred
and
acquaintance
in
peace
and
plenty
,
in
love
and
safety
;
whereas
here
thou
art
a
Stranger
,
and
a
blunt
Prophet
,
and
canst
expect
none
of
these
things
from
us
.
As
a
friend
therefore
I
counsel
thee
with
all
speed
to
be
gone
,
for
both
King
and
Kingdome
are
resolved
to
keep
their
Calves
;
and
if
thou
come
any
more
to
preach
here
against
them
,
beware
lest
they
catch
thee
,
and
kill
thee
.
But
Amos
fears
no
such
Scar-crows
,
God
sent
him
not
to
Iudah
,
but
to
Israel
,
and
there
he
must
and
will
abide
.
It
was
Ionahs
sin
to
fly
to
Tarshish
,
when
hee
should
have
gone
to
Niniveh
.
A
Minister
is
not
sui
juris
,
but
must
preach
when
and
where
his
Lord
and
Master
commands
him
.
4
There
eate
bread
;
that
is
,
Get
thy
living
there
,
Gen.
3.19
for
if
thou
stayest
here
thou
mayest
starve
,
here
is
no
body
will
succour
of
support
thee
;
for
thou
art
a
burden
both
to
Prince
and
people
.
Here
is
nothing
for
thee
to
eate
,
here
is
no
profit
to
be
had
,
and
by
thy
preaching
so
openly
at
Bethel
,
against
the
Calves
of
Bethel
,
thou
marrest
our
markets
too
.
But
goe
to
Iudah
,
there
thou
wilt
be
maintained
like
a
Prophet
indeed
:
there
thou
wilt
live
more
securely
,
and
be
maintained
more
plentifully
;
there
is
King
Vzziah
,
alias
Azariah
,
that
loves
such
precise
ones
as
thou
art
,
2
King
.
15.1
,
3.
and
a
people
that
prize
men
of
thy
straine
,
and
will
not
suffer
thee
to
want
.
Thus
this
mercenary
false
Prophet
measures
Amos
by
himself
,
thinking
that
gaine
would
intice
him
away
,
as
if
Amos
had
been
one
of
those
who
Prophesied
for
a
little
Lucre
,
for
a
handful
of
Barley
,
or
a
mouthful
of
Bread
,
Ezek.
13.19
.
Micha
3.11
.
so
that
this
is
an
Argument
ab
utili
.
5
Prophesie
there
.
Here
this
subtile
Priest
Proleptically
prevents
an
Objection
;
whereas
Amos
might
have
said
,
what
?
would
you
have
me
idle
,
and
leave
that
employment
to
which
God
so
signally
,
and
extraordinarily
called
me
?
Not
so
,
(
saith
Amaziah
)
I
doe
not
bid
thee
flee
,
that
thou
mayest
be
idle
or
silent
(
for
if
he
had
done
so
,
his
fraud
had
been
too
apparent
)
but
I
bid
thee
goe
to
Iudah
,
and
Prophesie
there
,
where
thou
wilt
have
double
honour
;
that
is
,
both
countenance
and
maintenance
,
both
which
thou
wantest
here
.
Thou
lovest
to
be
plaine
and
free
against
sin
,
why
get
thee
to
Iudah
,
there
they
will
be
glad
of
thee
,
and
there
thou
mayest
declaime
freely
against
the
sins
of
Israel
,
and
threaten
us
without
fear
.
Here
thou
art
molested
with
Altars
and
Calves
,
with
Idols
and
Images
,
Amos
3.14
.
but
get
thee
to
Ierusalem
,
and
there
thou
wilt
be
free
from
these
superstitious
fopperies
,
and
lying
vanities
.
There
exercise
thy
gift
of
preaching
,
and
get
thy
living
by
it
,
as
I
doe
by
my
Priesthoood
at
Bethel
,
where
I
live
peaceably
,
and
plentifully
with
my
Oblations
and
Sacrifices
;
I
shall
not
envie
thee
(
get
what
thou
canst
at
Iudah
)
doe
not
thou
envie
me
my
Morsels
at
Bethel
.
6
He
argues
adamno
,
and
tells
him
that
it
was
dangerous
for
him
to
preach
any
more
at
Bethel
,
as
for
what
is
past
that
is
pardoned
,
provided
thou
come
no
more
amongst
us
at
Bethel
,
for
it
is
the
Kings
Court
,
and
the
Kings
Chappel
,
and
he
will
not
endure
to
be
affronted
there
.
OBSERVATIONS
.
1
That
wicked
men
are
very
sedulous
in
opposing
the
faithful
Ministers
of
God
.
What
industry
and
activity
doth
this
Priest
of
Bethel
use
to
root
Amos
out
of
Israel
.
He
sends
to
the
King
,
and
accuseth
Amos
for
a
Traytor
;
and
when
force
will
not
doe
,
he
playes
the
Fox
,
and
under
pretence
of
friendship
prswades
him
to
leave
his
station
,
and
to
flee
the
Land
.
So
Pharaoh
,
how
industrious
was
he
to
destroy
Israel
;
how
active
was
Haman
to
have
the
Iewes
destroyed
,
and
what
a
great
sum
doth
he
promise
to
the
King
to
effect
it
,
no
less
than
ten
thousand
talents
of
silver
,
Hest.
4.9
.
So
Nehemiahs
enemies
,
what
force
and
fraud
did
they
use
to
hinder
his
repairing
of
the
Temple
,
how
faine
would
they
have
had
him
flee
;
as
Amaziah
would
have
had
Amos
here
,
that
so
he
might
have
reproached
him
for
a
Fugitive
,
and
one
that
was
conscious
to
himself
of
his
own
guilt
,
and
therefore
he
fled
for
it
.
Q.
The
Question
then
will
be
,
whether
it
be
lawful
to
flee
in
time
of
persecution
?
A.
In
some
Cases
it
may
,
as
,
1
If
a
man
be
but
a
young
beginner
,
and
find
not
strength
to
bear
the
brunt
and
heat
of
the
day
,
he
may
with-draw
for
a
time
.
2
If
the
Persecution
be
personal
,
against
a
particular
man
,
or
Minister
,
and
not
against
the
whole
Church
,
he
may
use
his
liberty
.
So
did
Moses
,
Elijah
,
David
,
Christ
,
Paul
.
But
when
Gods
time
is
come
,
that
he
calls
us
to
seal
to
his
truth
even
with
our
dearest
lives
,
we
must
not
love
them
to
the
death
,
Revel.
12.11
.
but
rejoyce
that
we
have
any
thing
of
worth
to
lay
down
for
Christ
;
like
the
valiant
Horse
,
we
must
goe
forth
to
meet
the
armed
man
,
Iob
39.21
.
so
did
that
accomplisht
,
couragious
Martyr
,
Mr.
Fryth
,
when
some
that
loved
him
had
contrived
his
escape
,
he
told
them
it
must
not
be
;
for
(
saith
he
)
if
you
should
leave
me
here
and
goe
to
Croydon
,
declaring
to
the
Bishop
that
you
had
lost
Fryth
,
I
would
surely
follow
after
as
fast
as
I
could
,
and
bring
them
newes
that
I
had
found
and
brought
Fryth
again
.
[
See
this
Case
more
fully
handled
in
Mr.
Perkins
C.
Cons.
lib.
2.
ch.
11.
Q.
3.
and
on
Heb.
11.35
.
p.
191.
and
D.
Geo.
Abbot
,
Thesis
5.
p.
169.
and
in
my
Com.
on
2
Tim.
3.11
.
Obs.
5.
p.
202.
Doct.
Tho.
Taylor
on
Self-denial
,
p.
23.
folio
,
in
finè
.
]
2
Wicked
men
many
times
are
subtile
men
.
The
Devil
chuseth
Serpents
for
his
Instruments
,
Cupit
ab
his
ornari
Diabolus
,
he
thinks
it
an
ornament
to
his
Cause
and
Kingdom
to
get
wits
about
him
,
how
subtilly
here
doth
this
Priest
act
his
part
;
his
words
are
smoother
than
oyl
,
and
yet
are
they
very
swords
,
Psal.
55.23
.
Satans
Instruments
(
like
their
Father
the
Devil
)
can
transform
themselves
into
Angels
of
Light
,
That
titles
of
honour
may
be
given
to
Gods
Ministers
.
O
thou
Seer
,
it
is
not
,
O
thou
Lyar
,
thou
Viper
,
thou
Wolf
,
thou
Robber
,
thou
Murderer
,
thou
Conjurer
,
thou
Juggler
,
Devil
,
&c.
as
those
black
blasphemous
Devils
the
Quakers
call
us
.
Amaziah
(
though
an
Idolatrous
Priest
)
yet
had
learnt
better
language
than
so
.
4
The
Ministers
of
God
should
be
Seers
.
They
must
not
be
blind
Guides
,
nor
Seers
that
can
see
nothing
but
what
tends
to
their
owne
gain
;
nor
Seers
of
Lyes
and
Vanities
,
(
as
it
is
said
of
false
Prophets
)
Ezek.
13.7
,
8
,
9
,
23.
&
22.28
.
but
they
must
be
men
of
knowledge
,
Mal.
2.7
.
and
have
the
Tongue
of
the
Learned
,
to
speak
a
word
in
season
to
him
that
is
weary
.
Look
what
the
eye
is
to
the
body
,
that
are
(
or
at
least-wise
that
should
be
)
Pastors
to
the
Church
,
to
watch
over
the
Flock
for
good
,
and
to
direct
it
in
paths
of
Piety
.
Hence
Ministers
are
called
the
Eye
,
1
Cor.
12.17
.
Stars
,
and
the
Light
of
the
World
,
Mat.
5.14
.
burning
and
shining
Lights
,
Iohn
5.35
.
which
help
to
inlighten
the
World
with
the
light
of
sound
Doctrin
.
Hence
it
is
that
the
Prophets
of
old
were
so
oft
called
Seers
,
Sadoc
was
called
a
Seer
,
2
Sam.
15.27
.
and
Gad
,
2
Sam.
24.11
.
and
Heman
,
1
Chron.
25.5
,
&c.
VER.
13.
But
Prophesie
not
againe
any
more
at
Bethel
,
for
it
is
the
Kings
Chappel
,
and
the
Kings
Court.
WEE
have
seen
this
Bethelian
Priests
counsel
,
Thetically
and
Positively
set
down
.
vers.
12.
In
this
verse
we
have
his
advice
Antithetically
set
down
,
But
Prophesie
no
more
at
Bethel
,
come
not
within
my
Diocess
and
Jurisdiction
where
I
and
others
are
bound
to
attend
,
and
officiate
by
the
Kings
Mandamus
.
In
the
words
we
have
,
1
A
Prohibition
,
Prophesie
no
more
at
Bethel
,
q.
d.
Thou
hast
preached
six
Sermons
already
against
the
State
,
the
King
hath
pardoned
thee
for
them
all
,
and
passed
an
Act
of
Oblivion
,
provided
thou
preach
no
more
so
;
but
if
thou
be
like
to
new
Wine
,
which
must
have
vent
(
for
silence
is
painful
to
a
real
Prophet
)
yet
come
not
to
Bethel
,
but
rather
goe
to
Iudah
thine
owne
Country
,
for
I
am
resolved
to
suspend
and
silence
thee
from
preaching
here
,
and
that
for
two
Reason
.
-
1
Because
it
is
the
Kings
Sanctuary
,
-
2
The
Kings
Court
is
there
,
and
they
cannot
have
while
to
attend
thee
;
it
is
in
vain
therefore
for
thee
to
abide
in
such
a
place
,
where
thou
canst
have
neither
Credence
,
nor
Audience
.
We
may
adde
a
third
Reason
,
which
was
the
real
ground
of
this
High-Priests
prohibition
,
and
that
was
because
Amaziahs
gain
lay
there
,
q.
d.
Come
not
here
with
thy
New-light
,
declaime
not
here
against
our
Idolatry
,
lest
thou
marre
our
markets
,
and
hinder
the
sale
of
our
false
wares
.
This
was
the
truth
of
the
business
,
though
somewhat
else
was
pretended
,
and
the
King
and
Kingdoms
interest
pleaded
.
Bethel
was
a
City
in
the
Kingdome
of
Israel
,
though
properly
it
belonged
to
the
Tribe
of
Benjamin
;
but
Ieroboam
the
first
setting
up
one
of
the
golden
Calves
there
,
1
King
.
12.29
.
turned
this
Bethel
(
which
was
sometimes
the
House
of
God
)
into
Beth-aven
,
the
house
of
vanity
and
iniquity
;
Samaria
was
the
more
populous
place
,
but
the
Calves
were
in
most
request
at
Bethel
,
and
therefore
the
Prophet
testifies
against
the
Idolatry
of
that
place
especially
.
Mikdash
melech
,
Sactuarium
vel
Sacrarium
regis
.
The
word
is
alwaies
used
for
a
Sanctuary
,
Exo.
15.17
.
&
25.8
Isa
,
8.14
.
&
16
.
1●
.
Ezeck.
5.11
.
Periculosum
est
scribere
in
eum
,
qui
potest
Procribere
.
It
is
the
Kings
Chappel
,
or
as
the
word
most
genuinely
signifies
,
it
is
the
Kings
Sanctuary
;
i.
e.
it
is
a
place
consecrated
by
the
Kings
Predecessors
for
the
worship
of
the
Calves
,
to
the
which
he
bears
a
singular
devotion
,
and
where
he
often
keeps
his
Royal
residence
,
and
doth
celebrate
his
solemn
Worship
,
and
Divine
Service
.
It
is
therefore
dangerous
for
thee
,
O
Amos
,
to
preach
against
the
Kings
religion
in
the
Kings
Chappel
,
in
the
face
of
the
Court
,
and
the
flower
of
the
Land
.
To
doe
so
in
any
part
of
the
Land
is
not
tolerable
,
but
to
preach
thus
at
Bethel
is
most
intolerable
.
Ieroboam
the
first
set
up
a
Calf
at
Dan
as
well
as
at
Bethel
,
but
this
at
Bethel
was
most
frequented
both
by
King
and
People
.
1.
Because
it
was
nearer
to
Samaria
than
Dan
,
which
was
situate
in
the
North
part
of
the
Land
.
2.
For
its
Antiquity
,
because
it
was
the
place
where
Iacob
of
old
did
Worship
God
.
It
was
of
greater
Antiquity
than
the
Temple
at
Ierusalem
,
It
is
the
Kings
Court
,
or
,
it
is
the
Kings
House
,
for
his
Palace
was
there
.
Though
the
Kings
prime
Palace
was
in
Samaria
,
yet
he
had
other
Palaces
in
other
places
,
as
at
Iezreel
and
Bethel
,
where
he
used
to
reside
for
a
time
,
that
he
might
be
a
Pattern
of
Worship
to
the
people
.
Or
,
it
is
the
House
of
the
Kingdome
(
as
it
is
in
the
Fountain
)
that
is
,
Both
mamlachah
,
Domus
regni
.
the
Royal
Court
,
or
the
Soveraign
Court
of
Judicature
for
the
Kingdom
is
at
Bethel
,
whither
come
a
great
confluence
of
people
,
and
where
Civil
affairs
,
and
matters
of
State
are
debated
,
and
therefore
it
is
not
safe
nor
seemly
for
thy
rude
rusticity
,
which
knowes
no
Royalty
,
to
abide
there
.
The
King
hath
Chaplaines
enough
of
his
owne
(
that
are
compleat
Courtiers
)
to
preach
before
him
;
he
needs
no
such
rustical
Prophets
,
and
blunt
Anti-Courtiers
as
thou
art
;
he
hath
Natives
enough
,
but
thou
art
a
Stranger
,
and
comest
from
another
Country
:
Hee
hath
Prelates
and
Priests
of
eminent
parts
,
every
way
accomplisht
for
the
work
;
whereas
thou
art
a
poor
obscure
Prophet
,
that
camest
ab
hara
,
non
ab
ara
,
from
the
Herds
,
not
from
the
Schools
,
and
so
art
altogether
unfit
for
the
Court
.
Wouldest
thou
but
Prophesie
smooth
and
pleasant
things
,
thou
mightest
abide
here
still
,
but
thou
art
so
rough
and
rugged
,
so
plain
and
down-right
,
that
our
Courtiers
ears
cannot
abide
thy
words
;
so
that
there
is
no
staying
for
thee
here
but
with
abundance
of
danger
.
Thus
this
grand
Impostor
would
have
frighted
the
true
Prophet
from
his
duty
,
that
so
hee
might
keep
up
the
reputation
of
his
Idolatrous
Priests
at
Bethel
,
who
for
filthy
Lucre
,
that
they
might
rob
the
true
Prophets
of
their
Tythes
and
Offerings
,
did
by
their
preaching
foment
both
Rebellion
in
the
State
,
and
Schism
in
the
Church
,
for
the
Sanctuary
at
Bethel
robbed
the
Temple
at
Ierusalem
.
OBSERVATIONS
.
1
Wicked
men
doe
their
utmost
to
silence
faithful
Ministers
.
They
prohibit
them
Preaching
,
Prophesie
not
.
The
like
complaint
we
have
,
Amos
2.12
.
Micha
2.6
.
they
say
to
the
Prophets
,
Prophesie
not
;
they
silence
them
that
they
may
sin
without
controul
,
and
goe
to
Hell
without
any
hindrance
.
Thus
the
Rulers
of
the
Iewes
forbid
Peter
and
Iohn
to
preach
any
more
in
the
name
of
Jesus
,
Acts
4
,
17
,
18.
&
5.40
.
what
is
this
but
to
fight
against
God
,
and
to
countermand
his
commands
?
he
bids
his
Amoses
preach
,
the
Amaziahs
of
the
World
say
no.
Did
ever
any
man
thus
harden
himself
against
God
,
and
prosper
?
if
he
that
with-holds
Corn
from
the
people
,
him
shall
the
people
curse
,
Prov.
11.26
.
what
a
sad
curse
will
light
upon
those
that
with-hold
Spiritual
corn
from
them
,
and
deprive
them
of
their
faithful
Pastors
which
are
the
light
of
the
World
,
the
Guides
,
the
Fathers
,
the
Physitians
,
the
Pillars
of
the
Church
;
such
as
forbid
men
to
Preach
,
please
neither
God
nor
man
,
1.
Thes.
2.15
,
16.
Herod
was
a
wicked
man
,
yet
this
was
his
sinning
sin
,
and
is
said
to
surmount
all
the
rest
,
that
he
put
Iohn
in
Prison
,
Luke
3.20
.
he
added
this
above
all
,
that
he
shut
up
John
in
prison
;
and
see
what
befell
Amaziah
here
for
opposing
Amos
,
ver.
ult.
Obj.
But
the
Minister
denounceth
Iudgements
against
us
,
which
we
cannot
bear
.
A.
Let
him
preach
Mercies
or
Menaces
,
if
God
have
sent
him
we
may
not
silence
him
,
but
must
thankfully
receive
Threatnings
as
well
as
Promises
,
Judgements
as
well
as
Mercies
;
they
are
both
necessary
for
us
.
The
great
ones
of
the
world
cannot
brook
plain
Preachers
.
These
Gallants
look
upon
such
blunt
and
bold
Amoses
as
a
pack
of
Fanaticks
,
a
company
of
rude
,
indiscreet
Persons
,
that
dare
venture
to
reprove
such
as
them
for
their
sins
.
God
calls
his
Ministers
Salt
,
Matth.
5.13
.
but
these
would
have
them
Honey
,
to
preach
only
pleasing
and
humerous
things
unto
them
.
Such
were
those
,
Isa.
30.10
.
They
say
to
the
Seers
,
see
not
,
and
to
the
Prophets
,
Prophesie
not
unto
us
right
things
,
speak
unto
us
smooth
things
,
Prophesie
deceits
.
Great
men
many
times
have
great
corruptions
,
which
they
cannot
endure
should
be
touched
,
their
tender
ears
cannot
away
with
sound
Doctrine
,
they
must
have
smooth
and
pleasant
things
,
or
nothing
,
Courtiers
love
Verba
byssina
,
soft
and
silken
words
.
Though
we
approve
of
Prudence
in
Preaching
before
great
ones
,
Prophesie
not
.
Men
can
bear
with
Physitians
,
and
suffer
them
to
tell
them
of
the
Diseases
of
their
Bodies
;
and
the
Lawyer
,
to
tell
them
of
the
flawes
in
their
estates
;
only
the
Minister
,
who
is
for
the
Soul
,
he
must
not
speak
a
word
.
Prophesie
not
,
whereas
great
men
have
most
need
of
faithful
Prophets
,
because
they
are
encompassed
with
so
many
flatterers
.
3
Wicked
men
put
fair
names
upon
foul
places
and
practices
.
Bethel
here
was
become
Beth-aven
,
yet
they
call
it
a
Sanctuary
;
when
indeed
it
was
the
Devils
Brothel-house
,
polluted
with
vi●e
Idolatry
and
iniquity
.
So
Papists
put
fine
titles
upon
their
foul
wares
,
to
vent
them
the
better
.
The
Pope
calls
himself
the
Servant
of
the
Servants
of
God
,
yet
makes
himself
King
of
Kings
,
and
is
a
profest
enemy
to
Gods
Servants
.
The
Quakers
call
themselves
the
Saints
of
the
most
high
,
when
they
are
profest
enemies
to
God
,
his
Worship
,
wayes
,
&c.
The
Arminians
seeme
to
magnifie
Free-grace
as
much
as
any
of
the
Orthodox
,
but
descend
to
particulars
and
their
errours
will
soon
appear
.
It
is
often
professed
by
Arminius
(
saith
a
Reverend
Divine
)
that
he
attributes
as
much
to
Grace
as
any
other
;
VER.
14
,
15.
Then
answered
Amos
,
and
said
to
Amaziah
,
I
was
no
Prophet
,
neither
was
I
a
Prophets
Son
,
but
I
was
an
Herd-man
,
and
a
gatherer
of
Sycomore
fruit
.
And
the
Lord
took
mee
as
I
followed
the
flock
,
and
the
Lord
said
unto
me
,
Goe
Prophesie
unto
my
people
Israel
.
WEE
have
seen
Amaziahs
design
,
by
force
and
fraud
to
suppress
Amos
;
we
are
now
come
to
Amos
his
Answer
,
which
consists
of
two
parts
;
1
An
Apology
for
what
he
did
,
grounded
upon
Gods
extraordinary
calling
him
to
the
work
.
2.
His
Prophesie
,
which
is
two-fold
.
1
Particular
,
containing
those
particular
Judgements
which
should
befall
-
Amaziah
.
-
His
Wife
.
-
His
Children
.
2
General
,
containing
the
utter
destruction
of
Israel
,
vers.
ult.
In
these
two
Verses
we
have
Amos
his
answer
,
wherein
he
constantly
and
couragiously
maintaines
what
he
had
done
;
and
is
so
farre
from
desisting
or
forsaking
of
his
Station
,
that
by
an
holy
Antiperistasis
he
growes
more
bold
and
resolute
,
confirming
what
he
had
spoken
against
Israel
,
and
adding
moreover
a
dreadful
Commination
against
this
Arch-Priest
for
opposing
him
in
the
Work
of
the
Lord
.
He
feared
not
his
imperious
Injunctions
,
and
Lordly
Prohibition
,
but
boldly
asserts
his
Calling
,
and
goes
on
in
the
exercise
of
it
,
maugre
the
malice
of
all
opposition
whatsoever
.
So
that
here
we
have
an
Implicite
reason
,
why
Amos
durst
not
desist
from
Prophecying
to
Israel
,
viz.
because
he
was
called
extraordinarily
by
God
to
Prophesie
unto
them
.
He
was
no
intruder
,
but
a
truly
called
qualified
Officer
;
he
did
nothing
rashly
or
seditiously
,
but
he
seriously
and
soberly
discharged
the
duties
of
that
place
to
which
God
had
so
signally
called
him
.
Now
the
better
to
clear
his
Call
(
which
was
the
foundation
of
his
comfort
and
confidence
)
he
first
tells
us
Negatively
,
what
he
was
not
,
I
was
no
Prophet
,
nor
Prophets
Son
,
q.
d.
I
was
no
Prophet
either
by
birth
or
breeding
,
either
by
Original
or
Succession
.
Some
were
chosen
to
be
Prophets
before
they
were
bred
or
born
,
as
Ier.
1.5
.
others
among
the
Israelites
were
Prophets
by
succession
;
others
by
preparation
,
were
trained
up
betimes
in
the
knowledge
and
study
of
the
Scripture
;
in
Colledges
and
Seminaries
of
Learning
,
to
supply
the
wants
of
the
Church
.
The
Prophets
that
taught
them
,
were
called
their
Fathers
,
and
the
Scholars
were
called
,
the
Sons
of
the
Prophets
,
2
King
.
2.3
,
7
,
15.
&
4.38
.
&
6.1
.
Mar.
10.24
.
Amos
ingenuously
confesseth
,
that
he
was
none
of
these
;
hee
was
neither
Nabi
,
nor
●en
Nabi
,
neither
Prophet
,
nor
Prophets
Son
;
he
was
not
brought
up
at
Bethel
,
2
King
.
2.3
.
or
Iericho
,
vers.
5.
or
Gilgal
,
2
King
.
4.38
.
nor
at
the
feet
of
any
learned
Gamaliel
.
2
Positively
,
he
tells
us
plainly
what
he
was
,
viz.
an
illiterate
Herdman
of
the
Tribe
of
Iudah
,
dwelling
at
Tekoa
,
a
City
in
Iudah
,
but
extraordinarily
called
by
God
,
from
his
Country-calling
,
of
feeding
Cattel
,
to
feed
his
people
Israel
with
the
Bread
of
Life
,
Amos
1.1
.
This
he
mentions
not
to
make
his
Message
contemptible
,
but
to
procure
the
more
respect
and
authority
to
his
Prophesie
,
since
he
was
not
called
and
qualified
in
an
ordinary
way
,
but
immediately
,
and
extraordinarily
by
God
himself
.
I
was
an
Herdman
;
Such
were
useful
in
their
kind
,
they
had
many
of
them
in
those
dayes
,
because
their
riches
lay
much
in
cattel
.
Their
lesser
cattel
were
tended
by
Shepherds
,
and
their
greater
by
Herdmen
,
Behold
the
wonderful
Works
of
God
,
that
I
who
was
never
bred
to
this
imployment
should
yet
bee
able
to
Prophesie
,
and
to
confound
such
learned
Rabbies
as
you
take
your selves
to
be
.
And
a
gatherer
of
Sycamore
Fruit.
Yet
more
to
magnifie
Gods
Free-grace
,
he
sets
forth
his
mean
condition
from
which
the
Lord
had
called
him
.
He
lived
a
solitary
,
country
life
,
he
was
not
bred
up
in
Cities
,
or
Academies
,
but
amongst
Herds
and
Stalls
,
contenting
himself
with
such
wild
dyet
as
the
Sycamores
did
afford
.
Sycamorous
est
arbor
media
inter
ficum
&
morum
,
unde
nomen
ejus
,
à
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
ficus
;
&
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
morus
.
Minshaw
.
Amos
non
victûs
caûsâ
Prophetabat
,
nam
didicerat
vitam
Sycamoris
&
agrestibus
aliis
rebus
tolerare
.
Iunius
.
Most
take
the
word
Sycamore
strictly
,
for
a
kind
of
wild
Figgs
,
called
Aegyptian
Figgs
,
or
Bastard-mulberries
,
which
the
poorer
sort
of
Ru●ticks
in
those
times
fed
upon
.
But
it
may
be
taken
Synecdochically
,
and
Proverbially
for
any
kind
of
course
dyet
or
fare
.
I
was
a
gatherer
of
Sycamore
fruit
;
that
is
,
I
was
a
poor
man
,
of
a
low
condition
,
even
of
the
same
rank
with
those
that
use
to
feed
upon
wild
Figgs
;
I
did
not
then
turn
Prophet
for
my
belly
,
for
I
had
learned
to
fare
hardly
,
which
thou
O
Amaziah
,
and
thy
Court-Priests
can
hardly
doe
,
and
therefore
you
sooth
up
the
Rulers
in
their
Idolatry
,
that
you
may
serve
your
owne
turns
,
but
Sycamore
fruit
will
serve
my
turn
.
OBSERVATIONS
.
1
As
the
Devil
hath
his
Amaziahs
to
oppose
the
truth
,
so
God
his
Amoses
to
defend
it
.
The
same
day
that
Pelagius
was
born
in
Britain
,
the
same
day
was
Saint
Austine
born
in
Affrica
to
oppose
him
,
2
God
often
chuseth
the
weak
things
of
the
world
to
confound
the
mighty
,
and
the
things
that
are
not
(
of
any
esteeme
in
the
world
)
to
confound
the
things
that
are
of
great
esteeme
amongst
them
,
1
Cor.
1.27
,
28.
He
usually
hangs
the
greatest
weights
upon
the
weakest
wyres
,
that
so
his
name
may
have
all
the
praise
;
if
the
Lord
should
alwayes
work
by
excellent
Instruments
,
we
should
Idolize
the
Instruments
and
forget
God
.
Hence
the
Lord
often
passeth
by
the
eloquent
Orator
,
and
the
learned
Scribe
,
and
chuseth
an
illiterate
Amos
,
sending
him
from
the
Crib
to
the
Court
,
to
witness
against
the
Idolatry
of
Princes
,
Priests
,
and
People
.
Thus
in
the
Civil
State
he
oft
chuseth
persons
of
low
degree
to
rule
his
people
,
as
Moses
,
Saul
,
David
,
all
three
called
from
their
Flocks
and
Herds
to
rule
his
people
,
Exo.
3.1
.
1
Sam.
9.21
.
&
2
Sam.
7.8
.
Psal.
113.7.8
.
Thus
in
the
Ecclesiastical
estate
he
called
Elisha
from
the
Plow
,
1
King
.
19.19
.
Matthew
from
the
receit
of
Custom
;
all
the
Apostles
were
illiterate
men
till
Christ
gifted
them
extraordinarily
;
and
fitted
them
for
their
work
,
Obj.
From
hence
the
Anabaptists
would
cry
down
Vniversities
,
and
Schools
of
Learnings
,
the
Lord
took
Amos
from
the
Stall
,
and
Elisha
from
the
Plow
,
and
qualified
them
without
study
,
what
need
then
this
studying
and
Schooling
?
&c.
Ans.
These
were
called
extraordinarily
,
as
appears
by
their
extraordinary
gifts
;
now
extraordinary
Cases
cannot
make
an
ordinary
rule
;
because
the
Lord
fed
the
Israelites
with
Mannah
,
it
doth
not
therefore
follow
that
we
must
sit
still
,
and
think
to
be
so
fed
.
It
is
true
,
the
Anabaptists
,
and
fanatick
frantick
Quakers
,
doe
all
pretend
to
an
extraordinary
and
immediate
Call
;
when
upon
trial
they
are
found
not
to
have
ordinary
gifts
,
they
can
hardly
write
or
read
.
2
Examples
in
Scripture
are
not
alwayes
Argumentative
,
neither
are
we
bound
to
follow
them
unless
there
bee
a
like
call
,
3
Grace
makes
men
constant
and
couragious
.
How
roundly
and
undauntedly
doth
Amos
here
deal
with
Amaziah
,
notwithstanding
all
his
threats
and
flatteries
,
yet
he
stands
like
a
Rock
,
justifies
his
Calling
,
and
denounceth
Judgements
against
the
false
Prophet
himself
,
and
confirmes
what
he
had
spoken
before
against
Israel
.
Thus
the
righteous
are
an
everlasting
foundation
,
Prov.
10.25
.
The
wicked
fear
where
there
is
no
ground
of
fear
,
and
fly
when
none
pursues
them
,
but
the
righteous
are
bold
as
Lions
,
Prov.
28.1
.
Mark
6.18
.
Acts
23.1
.
VERSE
15.
And
the
Lord
took
me
as
I
followed
the
flock
,
and
the
Lord
said
unto
me
,
Goe
,
Prophesie
unto
my
people
Israel
.
AMaziah
counselled
Amos
to
goe
back
to
Iudah
from
whence
he
came
;
to
this
Amos
replies
,
I
cannot
,
I
dare
not
;
for
as
I
care
from
thence
by
Divine
command
,
so
till
I
have
the
like
command
from
him
that
sent
me
,
I
dare
not
return
.
Amos
comforts
himself
much
with
the
sweet
resent
of
that
Call
which
he
had
from
God
,
and
therefore
he
tells
us
,
how
the
Lord
took
him
as
hee
was
feeding
and
following
the
Flocks
,
and
the
Lord
said
to
him
(
when
he
little
thought
of
any
such
imployment
)
Goe
,
prophesie
to
my
people
Israel
.
I
did
not
thrust
my self
into
the
work
,
but
it
pleased
the
Lord
to
take
me
from
that
homely
imployment
,
and
to
injoyn
me
this
task
of
Prophesying
.
OBSERVATIONS
.
1
We
must
obey
God
rather
than
men
.
Acts
4.19
.
&
5.29
.
Si
aliud
jube●
imperator
,
aliud
Deus
,
quid
judicatur
?
Major
potestas
Deus
.
Aug.
de
verb.
Dom.
Serm.
6.
Amaziah
bids
Amos
be
gone
,
but
Amos
sayes
,
the
Lord
sent
him
to
Israel
and
he
will
not
stirre
.
Thus
he
opposeth
Gods
Commandement
to
Amaziahs
prohibition
.
We
may
obey
no
man
but
in
and
for
the
Lord
,
Ephes.
6.1
.
Hence
the
Midwives
are
commended
for
disobeying
the
wicked
commands
of
Pharaoh
,
who
would
have
had
all
the
male
Children
killed
,
Exod.
1.17
.
2
God
loves
to
appear
to
us
when
we
are
in
our
Callings
.
Thus
God
appeared
to
Moses
when
he
was
keeping
Sheep
,
Exod.
3.1
.
to
David
,
when
he
was
following
the
Ewes
;
to
Saul
,
when
he
was
seeking
Asses
;
to
Amos
here
,
when
he
was
following
the
Herd
;
and
to
the
Woman
of
Samaria
,
when
she
was
drawing
water
,
Ioh.
4.7
.
3
When
God
calls
us
to
forsake
all
we
must
readily
doe
it
.
God
commands
Amos
to
leave
his
Herds
,
the
Apostles
to
forsake
their
Nets
,
Abraham
to
forsake
his
owne
Country
and
Kindred
,
Zacheus
to
come
down
and
follow
Christ
,
and
they
immediately
did
so
,
Mat.
4.19
,
26.
Luke
19.6
.
Gen.
12.1
,
4.
True
grace
makes
men
willing
to
doe
or
suffer
whatever
God
commands
.
4
None
may
take
upon
them
the
Ministery
without
a
Call
.
Amos
stirres
not
till
God
sayes
,
Goe
;
no
man
may
assume
this
Office
till
he
be
called
,
Heb.
5.4
.
should
an
Angel
from
Heaven
come
and
preach
,
he
must
shew
his
Call
,
he
may
not
violate
the
order
which
God
hath
set
in
his
Church
,
Gal.
1.8
.
Hence
the
Lord
so
oft
complaines
of
false
Prophets
,
that
they
ran
and
he
sent
them
not
,
Ier.
14.14
.
many
run
from
their
Callings
without
a
Call
,
Zach.
13.5
.
let
such
never
look
either
for
protection
,
or
success
;
let
them
preach
never
so
loud
,
or
so
long
,
they
shall
never
profit
people
because
God
is
against
them
,
Ier.
23.32
.
I
am
against
them
that
Prophesie
false
Dreams
,
and
cause
my
people
to
erre
by
their
Lyes
and
lightness
,
yet
I
sent
them
not
,
mark
what
follows
,
therefore
they
shall
not
profit
this
people
;
that
is
,
they
shall
doe
them
much
hurt
and
mischief
,
it
is
a
Meiosis
.
Be
sure
then
to
have
a
Call
for
what
you
doe
,
this
will
support
you
under
your
burdens
,
and
comfort
you
in
the
midst
of
all
tentations
and
trials
,
Dan.
3.16
,
17
,
18.
Acts
4.19
,
20.
if
the
Lord
have
called
us
he
will
keep
us
,
Isa.
42.6
.
this
is
as
a
brazen
wall
to
secure
us
;
this
made
Amos
so
resolute
and
confident
against
Amaziah
,
and
Nathan
so
free
with
David
,
Elijah
with
Ahab
,
Iohn
Baptist
with
Herod
,
and
the
Apostles
with
the
world
;
it
was
the
warrant
of
their
Calling
,
that
they
had
it
from
God
,
and
not
from
man
.
This
will
make
our
Ministery
successful
,
one
Elijah
sent
by
God
,
shall
be
too
hard
for
two
hundred
and
fifty
false
Prophets
,
though
King
Ahab
and
Queen
Iezabel
joyn
with
them
,
and
ovvne
them
.
VER.
16.
Now
therefore
hear
the
Word
of
the
Lord
,
thou
sayest
,
Prophesie
not
against
Israel
,
and
drop
not
thy
word
against
the
house
of
Isaac
.
AMos
comes
now
to
direct
his
speech
to
Amaziah
,
who
had
forbidden
him
to
Prophesie
,
Thou
sayest
,
Prophesie
not
against
Israel
.
To
this
Prohibition
Amos
opposeth
Gods
Injunction
,
and
is
so
farre
from
desisting
,
that
he
denounceth
Gods
Judgements
against
him
,
and
bids
him
attend
to
what
he
had
to
say
from
the
Lord
against
him
.
q.
d.
Who
art
thou
O
vaine
and
vile
man
,
that
darest
thus
affront
and
contradict
the
Almighty
;
So
that
when
he
saith
,
Goe
,
Prophesie
to
Israel
,
yet
thou
sayest
,
Goe
not
to
Israel
,
neither
Prophesie
there
,
but
goe
to
Judah
,
and
prophesie
there
.
Hear
therefore
what
the
Lord
hath
determined
against
thee
,
Thy
Wife
shall
be
an
Harlot
in
the
City
,
thy
Children
shall
fall
by
the
sword
,
&c.
In
these
two
last
Verses
we
have
a
four-fold
Judgement
denounced
against
this
Persecuting
Priest
,
vers.
17.
2
Here
is
the
Procatarctical
cause
of
these
Judgements
,
and
that
was
his
opposing
Amos
in
the
Work
of
the
Lord
,
using
all
means
to
silence
him
.
3
Here
is
a
confirmation
of
the
former
Commination
against
Israel
,
ver.
11.
Hear
the
Word
of
the
Lord
.
We
have
heard
thee
speak
,
now
doe
thou
hear
God
speak
,
for
his
Word
is
not
like
thine
,
a
vaine
,
empty
,
ineffectual
word
;
but
a
mighty
,
powerful
,
efficacious
word
,
bringing
down
dreadful
things
upon
the
heads
of
malicious
Persecutors
,
2
Cor.
10.6
.
God
is
ready
to
revenge
the
disobedience
done
to
his
commands
.
Gods
Word
layes
hold
on
wicked
men
,
Zach.
1.6
.
and
that
which
they
accounted
wind
,
becomes
like
fire
to
devour
them
,
Ier.
5.13
,
14.
Thou
sayest
,
Prophesie
not
against
Israel
,
and
drop
not
thy
word
against
the
house
of
Isaac
;
that
is
,
Prophesie
not
of
Gods
Judgements
against
the
ten
Tribes
,
who
were
descended
from
Abraham
by
Isaac
the
Son
of
the
Promise
,
Gen.
21.12
.
see
before
vers.
9.
This
dropping
here
is
Metaphorical
,
and
denotes
those
dreadful
Judgements
which
should
fall
upon
the
heads
of
wicked
men
like
a
storme
of
raine
,
Ezek.
20.46
.
&
21.2
,
3.
2
Dropping
in
Scripture
is
frequently
taken
in
the
sweetest
sense
,
for
gentle
and
sweet
speaking
,
Deut.
32.2
.
Iob
29.22
.
My
doctrine
shall
drop
as
the
raine
,
and
distill
as
the
dew
;
that
is
,
it
shall
bee
as
useful
and
refreshing
to
men
,
as
the
dew
and
raine
is
to
the
grass
;
as
these
soften
the
ground
,
and
so
make
the
fruites
to
grow
up
sweetly
and
abundantly
;
so
the
Word
of
God
falling
into
an
honest
and
good
heart
becomes
effectual
,
making
it
more
soft
and
fruitful
in
every
good
work
,
Isa.
55.10
.
Luke
8.15
.
OBSERVATIONS
.
1
Wicked
●e●
are
Antipodes
to
God
.
They
goe
directly
contrary
to
his
commands
.
God
bids
Amos
Prophesie
against
Israel
,
Amaziah
forbids
him
.
God
bids
Amos
drop
and
denounce
Judgements
against
Israel
,
no
saith
Amaziah
,
if
thou
wilt
drop
,
goe
drop
at
Iudah
,
for
we
will
none
of
thy
dropping
here
.
So
true
is
that
of
Luther
,
Homo
est
inversus
decalogus
,
Man
is
a
cross
grained-peece
,
directly
opposite
to
all
Gods
commands
.
There
is
in
our
Nature
a
deadly
enmity
to
God
,
his
Wayes
,
his
Worship
,
his
Word
,
his
Ordinance
,
his
Prophets
,
his
People
,
and
to
all
that
is
good
,
Rom.
8.7
.
Col.
1.21
.
VER.
17.
Therefore
thus
saith
the
Lord
,
thy
Wife
shall
be
an
Harlot
in
the
City
,
and
thy
Sons
and
Daughters
shall
fall
by
the
Sword
,
and
thy
Land
shall
be
divided
by
Line
,
and
thou
shalt
dye
in
a
polluted
Land
,
and
Israel
shall
surely
goe
into
Captivity
forth
of
his
owne
Land
.
IN
this
Verse
we
have
a
dreadful
Judgement
denounced
against
this
High-Priest
of
Bethel
,
consisting
of
many
Branches
.
-
1
Constupration
of
his
Wife
,
and
that
openly
.
-
2
Loss
of
his
Children
.
-
3
Loss
of
his
Lands
.
-
4
Loss
of
his
Liberty
,
and
-
5
Loss
of
Israel
.
Loe
,
this
is
the
fruit
of
silencing
Preachers
,
and
forbidding
Gods
Ministers
to
Prophesie
.
2
Here
is
the
confirmation
,
or
ratification
of
all
this
,
Dixit
Dominus
,
the
Lord
hath
said
it
,
who
will
certainly
doe
it
.
Thy
Wife
shall
be
an
Harlot
in
the
City
.
Interpreters
are
divided
about
the
meaning
of
these
words
;
Others
take
the
words
Passively
,
that
she
should
be
violently
forced
and
ravished
by
the
Assyrians
when
they
should
take
the
City
,
according
to
that
threatning
against
disobedient
ones
,
Deut.
28.30
.
So
Iob
31.10
.
Isa
13.16
.
Lament.
5.11
.
But
if
it
were
violent
and
involuntary
,
where
were
the
Harlotry
?
Thy
Wife
shall
be
an
Harlot
,
and
to
shew
her
impudency
,
This
is
the
first
Punishment
,
the
second
follows
.
2
Thy
Sons
and
thy
Daughters
shall
fall
by
the
sword
.
Wicked
Parents
bring
a
Curse
upon
their
Children
,
not
only
their
Cattel
,
but
all
their
Relations
fare
the
worse
for
them
.
3
Yet
this
is
not
all
,
Thy
Land
shall
be
divided
by
Line
.
Conquerours
were
wont
to
divide
every
one
his
Lot
and
portion
by
Lines
and
Cords
;
And
thou
shalt
dye
in
a
polluted
Land
.
This
is
the
fourth
Punishment
,
Thou
shalt
dye
a
Captive
in
Assyria
,
which
was
polluted
with
Heathenism
and
Idolatry
.
This
is
reckoned
as
a
Judgement
,
Levit.
26.38
.
against
Pashur
,
Jer.
20.6
.
and
Coniah
,
Jer.
22.25
,
26.
The
Land
of
Promise
was
called
the
Holy
Land
,
and
in
comparison
of
it
all
other
Nations
were
called
and
counted
unclean
,
and
they
looked
upon
it
as
a
misery
to
be
buried
in
a
strange
Land
,
and
not
in
Canaan
.
And
Israel
shall
goe
into
Captivity
.
Not
only
thou
,
but
all
Israel
whom
thou
hast
helpt
to
deceive
,
and
hast
hardned
in
their
Idolatry
and
Sin
,
shall
goe
into
Captivity
with
thee
;
and
this
men
get
by
following
Idolaters
and
Impostors
,
when
the
blind
lead
the
blind
both
fall
into
the
ditch
.
Israel
shall
surely
goe
into
captivity
.
God
will
no
longer
bear
with
them
,
since
King
and
Kingdom
are
setled
upon
their
Lees
,
and
had
so
long
sinned
together
,
now
the
Lord
tells
them
that
they
should
suffer
together
,
and
goe
Captives
into
Assyria
as
we
see
2
King
.
15.29
.
&
17.6
,
18
,
23
,
24.
&
18.11
.
since
they
had
abused
that
good
Land
which
the
Lord
had
given
them
,
now
it
should
spew
them
out
for
their
Idolatry
.
OBSERVATIONS
.
1
God
useth
to
retaliate
Sinners
,
and
to
pay
them
in
their
owne
coyn
.
This
we
see
here
excellently
exemplified
in
Amaziah
.
1
He
inticed
Israel
to
Idolatry
,
which
is
Spiritual
Harlotry
,
therefore
his
Wife
shall
be
an
Harlot
.
2
He
had
destroyed
those
that
were
Gods
Children
by
external
profession
,
therefore
his
Children
were
destroyed
.
3
He
made
his
Goods
his
God
,
and
was
all
for
gain
,
therefore
now
he
shall
lose
all
.
4
He
that
had
polluted
Gods
People
,
shall
now
dye
in
a
polluted
Land
.
He
that
would
not
follow
the
true
God
to
his
Salvation
,
shall
follow
false
ones
to
his
own
destruction
.
2
Silencing
and
persecuting
of
Gods
faithful
Ministers
is
a
God-provoking
Sin
.
Thou
sayest
,
Prophesie
not
,
what
follows
?
therefore
thy
Wife
,
thy
Children
,
thy
State
,
thy Self
,
and
the
Land
of
thy
Nativity
shall
smart
for
it
.
Now
,
if
Amaziah
paid
so
dear
for
endeavouring
to
silence
one
faithful
Amos
,
what
may
they
expect
who
doe
actually
blow
out
many
burning
and
shining
Lights
?
&c.
let
such
remember
Pashur
,
Jer.
20.2
,
3
,
4.
and
the
men
of
Anathoth
,
3
Wicked
Parents
bring
a
Curse
upon
their
Posterity
.
God
oft
punisheth
the
sins
of
the
Fathers
upon
the
Children
,
to
the
third
and
fourth
Generation
of
them
that
hate
him
,
Gorge
Lam.
5.7
.
the
seed
of
evil-doers
shall
never
be
renowned
,
Isa.
14.20
.
4
Goods
ill
gotten
seldome
prosper
.
5
Marriage
is
lawful
in
Ministers
as
well
as
others
.
The
Apostle
tells
us
,
that
Marriage
is
honourable
not
only
in
some
,
but
in
all
sorts
and
degrees
of
men
,
Heb.
13.4
.
Marriage
is
honourable
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
in
all
men
,
and
God
himself
hath
appointed
it
for
the
comfort
of
all
degrees
,
Gen.
1.28
.
&
2.18
.
and
bids
him
that
cannot
contain
,
marry
,
1
Cor.
7.2
,
9.
none
can
vow
that
which
is
not
in
his
owne
power
;
but
continency
is
the
gift
of
God
,
Matth.
19.11
.
all
cannot
receive
this
saying
,
and
therefore
not
only
Amaziah
here
,
but
the
Priests
and
Prophets
in
the
Old
Testament
had
Wives
;
Zachariah
the
Priest
hath
an
Elizabeth
to
his
Wife
,
and
shee
descended
of
the
Daughters
of
Aaron
,
Luke
1.5
.
Ieremiah
was
the
Son
of
a
Priest
,
Ier.
1.1
.
and
Hophni
and
Phineas
the
Sons
of
Eli
the
Priest
,
1
Sam.
1.3
.
and
Iohn
Baptist
the
Son
of
Zachariah
the
Priest
;
yea
many
of
the
Apostles
had
Wives
,
as
Peter
,
Philip
,
Iames
,
and
Barnabas
,
Mat.
8.14
.
Acts
13.2
.
Saint
Ambrose
affirms
,
that
all
the
Apostles
were
married
save
Iohn
and
Paul
,
Pro
&
con
,
by
Mr
Bell
in
his
surv●y
of
Popery
Part
3.
Char.
3.
p.
218
,
&c.
Gravius
peccat
Sac●●dos
si
uxo●em
ducat
,
quàm
si
domi
concubinam
foveat
.
Coster
.
Enchirid.
cap.
17.
propos
.
9.
and
the
Apostle
expresly
saith
,
that
he
had
power
to
marry
as
well
as
Cephas
,
1
Cor.
9.5
.
and
he
allows
a
Bishop
to
have
one
wife
,
Titus
1.6
.
It
is
one
mark
of
Antichrist
to
maintaine
that
Doctrine
of
Devils
,
in
forbidding
the
marriage
of
Ministers
,
1
Tim.
4.1
,
3.
This
Prohibition
of
Marriage
hath
filled
the
VVorld
with
VVhoredome
,
Sodomy
,
Bestiality
and
Incest
,
and
therefore
Paphnutius
a
famous
Primitive
Confessor
,
Hist.
Tripart
.
lib
2.
c.
14.
R●ffin
.
Hist.
Eccles.
l.
10.
c
4.
though
himself
were
unmarried
,
yet
mightily
perswaded
and
prevailed
with
the
Nicene
Council
,
that
they
should
not
decree
any
thing
against
Priests
Marriage
.
The
moderate
sort
of
Papists
have
allowed
of
Priests
Marriages
,
as
Gratian
,
Panormitan
,
and
others
,
even
Bellarmine
himself
confesseth
,
Bellar.
de
Clericis
,
l.
1.
c.
18.
See
Mr.
Chancy
his
Ser.
on
Amos
2.11
.
printed
1655.
that
there
is
no
Precept
in
the
Old
or
new
Testament
against
Ministers
marriage
;
and
we
in
England
are
bound
to
bless
God
for
the
married
Clergy
.
How
many
Dods
,
Dykes
,
Wheatlies
,
Whitakers
,
Rogerses
,
Byfields
,
&c.
and
other
eminent
Lights
is
this
Church
furnisht
withall
,
from
the
pious
and
reverend
Clergy-men
of
this
Land
.
It
is
a
choyce
Mercy
to
a
Land
,
when
the
Lord
shall
raise
up
from
amongst
our selves
Nazarites
to
serve
in
the
Sanctuary
,
Amos
2.11
.
Caut.
Yet
as
all
persons
,
so
young
Ministers
especially
should
not
be
rash
and
hasty
in
their
Marriages
,
but
should
get
a
competent
Library
first
,
and
some
gravity
and
solidity
,
that
they
may
be
able
to
walk
exemplarily
before
their
Flocks
,
and
that
they
may
not
dishonour
this
honourable
Ordinance
of
God
,
with
any
levity
or
vanity
.
[
For
the
lawfulness
of
Ministers
Marriage
,
See
B.
Hall
,
Epis.
3.
Dec.
2.
and
his
Treatise
stiled
,
The
Honour
of
the
Married
Clerg
.
Zegedin
loc.
com
.
p.
444.
Davenant
.
Determ
.
Quest.
43.
Perkins
2.
Vol.
Demonstr.
of
the
Problem
,
p.
574.
Mornay
de
Missa
.
l.
2.
c.
8.
Erasmus
Tom.
5.
p.
513.
D.
Willet
.
Synops.
Papis
.
Error
83.
p.
291
,
&c.
☜
and
Mr.
Fox
Martyrolog.
Vol.
2.
p.
464
,
&c.
See
more
in
the
Index
of
the
Book
of
Martyrs
,
in
the
word
Marriage
.
B.
Morton
Protest
.
Appeal
,
lib.
1.
c.
2.
Sect.
32.
p.
38.
ad
46.
An●es
.
Bellarm.
enervat
.
Tom.
2.
l.
3.
p.
131.
Osiand
.
Enchirid.
Controv.
contra
Pap.
Q.
21.
p.
417.
ad
456.
Paraeus
in
1
Cor.
7.
Q.
3.
col.
448
,
Gerard.
Loc.
Com.
Tom.
6.
col.
369.
ad
434.
CORONIS
.
Hic
praesentis
Historiae
sit
usus
,
ut
Amasias
,
qui
hodie
sibi
in
Ecclesia
dominium
vendicant
,
caveamus
,
&
constanter
retineamus
verae
fidei
confessionem
,
quam
ex
Dei
verbo
didicimus
.
Gualter
.
The
end
of
the
Seventh
Chapter
.
AN
EXPOSITION
,
WITH
Practical
OBSERVATIONS
UPON
The
Eighth
Chapter
of
Amos.
VERSE
1
,
2
,
3.
Thus
hath
the
Lord
God
shewed
unto
mee
,
and
behold
a
basket
of
Summer
fruit
.
And
he
said
,
Amos
,
what
seest
thou
?
and
I
said
,
a
basket
of
Summer
fruit
.
Then
said
the
Lord
unto
mee
,
The
end
is
come
upon
my
people
of
Israel
;
I
will
not
again
pass
by
them
any
more
.
And
the
Songs
of
the
Temples
shall
be
howlings
in
that
day
,
saith
the
Lord
God
,
there
shall
be
many
dead
bodies
in
every
place
,
they
shall
cast
them
forth
with
silence
.
THe
Lord
having
tryed
many
conclusions
upon
this
people
,
and
used
all
means
to
reclaim
them
,
but
in
vain
;
he
therefore
sends
the
Prophet
to
them
,
to
declare
their
final
ruine
,
which
he
doth
in
this
Chapter
by
the
vision
of
a
basket
of
Summer
fruit
,
noting
thereby
the
ripeness
of
their
sins
,
and
their
neerness
to
ruine
.
The
Prophet
had
before
set
forth
the
Judgments
which
were
coming
upon
this
people
,
by
three
Types
and
Visions
.
1.
By
the
Type
of
Grashoppers
and
Locusts
,
hee
did
shadow
out
the
famine
,
chap
7.2
.
By
fire
,
devouring
the
great
deep
,
is
set
forth
War
,
chap.
7.4
,
5
,
6.3
.
By
a
Plumb
line
,
is
set
forth
the
overthrow
of
the
Kingdome
,
and
the
Kings
house
,
chap.
7.7.4
.
We
have
here
a
fourth
Vision
,
where
by
a
basket
of
Summer
fruit
,
is
set
forth
the
final
destruction
of
the
ten
Tribes
.
So
that
in
this
chapter
we
have
the
summe
of
Amos
his
sixth
Sermon
,
wherein
is
a
Type
propounded
and
expounded
,
Or
1.
A
Commination
of
the
total
overthrow
of
the
Kingdome
of
Israel
,
set
forth
under
the
type
of
a
basket
of
Summer
fruit
,
vers.
1
,
2
,
3.
2.
Here
is
an
Amplification
of
this
Commination
,
the
better
to
awaken
these
secure
sinners
,
set
forth
by
a
particular
enumeration
of
those
dreadful
Judgements
,
both
corporal
and
spiritual
,
which
were
coming
on
them
,
and
that
in
so
dreadful
a
manner
,
that
the
Sun
should
be
darkened
,
and
no
light
of
consolation
appear
.
The
Land
should
tremble
,
and
every
one
mourn
bitterly
,
as
for
the
loss
of
an
onely
Son
,
vers.
7.
Desolation
like
an
over-flowing
flood
should
run
over
all
,
Vers.
3.
Their
feasting
should
be
turned
into
fasting
,
and
their
prosperity
into
deplorable
misery
.
This
is
set
forth
,
1.
Metaphorically
,
vers.
9.
I
will
cause
the
Sun
to
go
down
at
noon
.
2.
Plainly
,
vers.
3
,
to
13.
I
will
turn
your
feasts
into
weeping
,
and
your
beautiful
Virgins
and
strong
young
men
shall
perish
.
3.
Their
Pastors
should
be
taken
from
them
,
and
they
should
have
a
spiritual
famine
of
the
preaching
of
the
Word
,
it
should
be
so
scarce
,
that
it
was
not
to
be
found
,
vers.
11
,
12.
They
had
loathed
this
Mannah
,
and
now
they
should
be
made
to
know
the
worth
of
it
,
by
the
wanting
of
it
.
4.
Utter
destruction
,
vers.
14.
They
shall
fall
and
never
rise
up
again
.
3.
Here
is
the
ground
of
this
Commination
,
or
the
Impulsive
and
meritorious
cause
of
all
this
sorrow
,
viz.
the
sins
of
Israel
,
as
1.
Their
oppression
of
the
poor
,
vers.
4.
2.
Their
covetousness
and
greediness
after
gain
,
counting
all
time
lost
that
was
spent
in
the
service
of
God
,
because
it
brought
no
present
profit
,
therefore
they
say
,
When
will
the
New-Moon
be
gone
?
verse
5.
3.
Their
deceitful
dealing
,
in
falsifying
weights
and
measures
,
vers.
5.
4.
Their
Idolatry
,
vers.
14.
VERSE
1.
Thus
hath
the
Lord
God
shewed
unto
mee
,
and
behold
a
basket
of
Summer
fruit
.
THe
Prophet
begins
with
a
Vision
or
Parable
,
which
contains
the
substance
of
the
whole
Sermon
,
by
a
lively
type
he
sets
forth
Israels
utter
ruine
;
and
to
procure
the
more
authority
to
what
he
spake
,
he
begins
with
his
usual
preface
,
which
he
prefixt
before
his
former
Visions
,
chap.
7.1.4.7
.
Thus
hath
the
Lord
shewed
mee
.
The
Lord
the
God
of
Israel
,
whose
name
is
Iehovah
,
the
onely
true
God
,
who
cannot
deceive
,
nor
be
deceived
;
he
is
the
Author
of
this
Vision
,
I
am
but
the
Penman
and
rustick
Instrument
to
declare
it
to
you
,
2
Pet.
1.21
.
In
the
Verse
it self
,
we
have
,
1.
An
Exordium
or
Preface
,
Thus
hath
the
Lord
shewed
mee
,
q.
d.
I
bring
you
no
Vision
of
mine
own
brain
,
but
what
I
tell
you
I
have
received
from
the
Lord
,
the
Vision
I
had
from
him
,
and
therefore
in
his
name
do
I
require
attention
.
2.
Here
is
a
note
of
Attention
,
3.
Here
is
the
Vision
to
be
attended
and
observed
,
and
that
is
,
A
basket
of
Summer
fruit
.
Amos
saw
a
basket
of
Summer
fruit
.
After
all
the
Visions
means
and
menaces
which
the
Lord
had
given
them
,
he
adds
yet
this
,
Of
a
basket
of
Summer
fruit
,
if
at
last
he
might
work
upon
their
hard
hearts
.
By
this
sacred
Hieroglyphick
,
the
Lord
typifies
the
manner
of
Israels
end
,
and
shews
it
to
the
Prophet
in
Vision
,
the
better
to
affect
both
Prophet
and
People
.
A
basket
of
Summer
fruit
is
quickly
ripe
;
as
the
great
heat
of
the
Sun
doth
more
speedily
ripen
fruit
,
so
the
great
means
and
mercies
which
this
people
did
injoy
,
hastened
the
maturity
of
their
sin
,
and
made
them
as
the
Rod
of
an
Almond-tree
.
which
blossometh
before
other
trees
,
Ier.
1.11
,
12.
When
fruit
is
ripe
and
gathered
,
't
is
a
sign
that
Summer
is
past
,
and
Winter
is
at
hand
;
so
this
Vision
did
shew
that
the
Winter
of
a
final
overthrow
was
nigh
to
the
ten
Tribes
.
The
word
which
we
render
Basket
,
the
Vulgar
render
it
,
Uncinus
,
an
Hook
,
wherewith
we
get
the
fruits
which
are
past
our
reach
,
from
the
tops
of
trees
.
'T
is
true
,
the
word
is
Homonymous
,
in
the
Original
,
Kelab
,
canistrum
,
Uncinus
,
cavea
,
and
admits
of
divers
significations
,
as
a
Basket
,
a
Hook
,
a
Cage
;
but
most
properly
it
signifies
a
Basket
;
though
there
is
a
truth
in
all
these
,
for
as
the
Hook
,
pulls
down
those
Apples
which
are
ripe
,
with
ease
,
and
brings
the
boughs
to
our
hands
;
and
as
ripe
fruit
in
a
Basket
,
or
birds
in
a
Cage
,
Ier.
5.27
.
are
easily
carried
whithersoever
the
owner
pleaseth
;
so
the
Israelites
which
were
ripe
for
ruine
,
should
be
easily
and
suddenly
carried
away
out
of
their
own
Land
by
the
Assyrians
,
as
appears
,
2
King
.
17.
OBSERVATIONS
.
1.
The
Servants
of
God
must
persevere
in
their
Ministery
,
notwithstanding
peoples
obstinacy
.
The
Prophet
had
preacht
five
Sermons
before
,
and
though
he
were
affronted
by
Amaziah
the
Priest
,
sixth
Sermon
to
the
rest
,
and
publisheth
another
Vision
to
his
former
Visions
,
if
by
any
means
he
might
reclaim
them
.
The
barrenness
and
baseness
of
a
people
must
not
make
us
barren
,
Ezek.
2.3
,
6
,
7.
1
Cor.
9.16
.
but
by
an
holy
Antiperistasis
;
the
more
vile
our
people
are
,
the
more
zealous
must
we
be
for
God
;
as
Elijah
was
in
the
midst
of
an
Idolatrous
Generation
.
If
men
be
hardened
in
their
sins
,
and
oppose
the
truth
,
we
must
harden
our
fore-heads
against
their
oppositions
,
and
set
our
faces
as
a
flint
against
them
,
as
our
Saviour
did
,
Isa.
50.7
.
and
Ier.
1.18
.
Yeelding
to
the
wicked
in
their
wickedness
,
makes
them
more
Tyrannical
and
violent
.
Wee
must
therefore
add
Sermon
to
Sermon
,
and
Precept
to
precept
,
Isa.
28.13
.
If
one
blow
,
or
one
woe
will
not
awaken
sinners
,
we
must
add
seven
more
,
Mat.
23.13
.
to
29.
2.
'T
is
lawful
in
weighty
cases
to
use
a
Preface
before
wee
speak
.
The
Prophet
here
begins
with
a
Thus
hath
the
Lord
shewed
mee
,
3.
Ministers
must
preach
plainly
to
their
people
.
Hence
the
Lord
so
oft
useth
similitudes
by
his
servants
the
Prophets
,
Isa.
5.1
,
&c.
Ier.
2.21
.
Ezek.
17.6
.
Mat.
13.
3
,
&c.
and
condescends
to
our
capacities
by
setting
forth
Visions
,
signs
and
sights
before
his
Prophets
,
for
the
better
instruction
of
his
people
,
Numb.
12.6
.
&
24.4
.
Isa.
6.1
.
Ier.
24.1
,
2
,
3.
Ezek.
1.1
.
&c
8.3
.
Dan.
1.17
.
&
2.19
.
Amos
1.1
.
&
7.1
,
4
,
7.
Zach.
3.1
.
In
those
Visions
the
Lord
revealed
himself
in
an
extraordinary
manner
to
his
Prophets
,
yet
so
clearly
and
certainly
,
as
if
they
had
seen
the
things
presently
fulfilled
,
which
they
fore-told
;
hence
they
were
called
Seers
,
1
Sam.
9.9
.
And
though
these
Visions
and
Revelations
be
ceased
in
our
daies
,
yet
in
these
Gospel-daies
he
hath
spoken
to
us
by
his
Son
,
Heb.
1.1
,
2.
and
hath
given
to
us
a
more
sure
word
of
Prophecie
,
both
for
perspicuity
and
certainty
,
because
't
is
both
written
and
sealed
,
2
Pet.
1.19
.
4.
Ministers
must
preach
nothing
to
their
people
but
what
they
have
received
from
the
Lord
.
Of
this
see
before
,
Amos
4.1
.
Obs.
3.
5.
Matters
of
moment
must
bee
marked
.
Therefore
the
Lord
sets
a
Behold
here
upon
this
Vision
,
and
questions
with
Amos
about
it
,
the
better
to
excite
him
and
his
hearers
to
the
due
observation
of
it
.
Wee
are
all
dull
and
slow
of
heart
to
beleeve
the
holy
things
of
God
,
and
had
great
need
of
quickning
.
VERSE
2.
And
he
said
,
Amos
,
what
seest
thou
?
and
I
said
,
A
basket
of
summer
fruit
,
then
said
the
Lord
unto
mee
,
the
end
is
come
upon
my
people
Israel
,
I
will
not
again
pass
by
them
any
more
.
IN
the
precedent
Verse
we
had
the
Type
propounded
,
in
this
Verse
it
is
expounded
.
The
better
to
awaken
both
Prophet
and
People
,
and
to
quicken
their
attention
,
-
1
The
Lord
questions
with
the
Prophet
,
Amos
,
what
seest
thou
?
Questions
and
Colloquies
are
more
lively
,
and
make
a
deeper
impression
than
plain
positive
assertions
;
hence
the
Lord
so
often
useth
them
,
Amos
7.8
.
Zach.
4.2
.
&
5.1
.
-
2
Here
is
the
Prophets
answer
,
And
I
said
,
a
basket
of
summer
fruit
.
This
was
the
Vision
which
the
Lord
shewed
him
,
what
these
ripe
fruits
were
,
whether
Cherries
,
as
some
affirm
,
or
Figgs
,
as
others
;
or
Pears
,
Plumbs
,
Grapes
,
as
others
;
or
Apples
,
as
A
Lapide
labours
more
subtilly
,
than
solidly
to
prove
by
eight
Analogies
,
it
is
not
material
for
us
to
know
;
it
is
sufficient
that
they
were
summer
fruits
,
gathered
towards
the
end
of
summer
,
when
fruits
ripen
,
and
even
fall
into
the
hands
of
the
gatherer
.
-
3
Here
is
the
Lords
explanation
of
this
Vision
,
Then
said
the
Lord
unto
me
,
the
end
is
come
upon
my
people
of
Israel
.
There
is
an
elegant
Paranomasy
between
the
two
Hebrew
words
,
Kajitz
,
aestas
;
Ketz
,
finis
.
viz.
that
which
signifies
summer
fruits
,
and
that
which
signifies
an
end
;
they
both
sound
much
alike
,
so
that
the
one
may
easily
put
us
in
mind
of
the
other
;
the
ripeness
of
their
sins
,
of
the
nearness
of
their
ruine
.
The
Lord
had
tried
all
means
and
medicines
,
both
as
a
Father
,
and
a
Physitian
to
cure
this
people
,
but
since
they
were
incorrigible
and
incurable
,
he
now
resolves
to
trouble
himself
and
his
Prophets
no
more
with
them
,
for
now
he
intends
utterly
to
destroy
them
,
The
end
is
come
.
Hypocrites
and
presumptuous
sinners
are
wont
to
promise
themselves
a
longer
time
still
,
No
(
saith
the
Lord
)
you
are
ripe
for
ruine
,
and
therefore
now
you
shall
reap
the
fruit
of
your
owne
wayes
,
I
will
bear
no
longer
with
you
;
but
as
ripe
fruit
falls
of
its
own
akind
with
ease
,
so
shall
this
people
drop
into
the
mouth
of
the
Assyrian
,
now
that
the
term
and
time
decreed
by
God
for
their
final
overthrow
is
come
.
As
men
gather
ripe
fruits
into
their
Baskets
,
and
then
eate
them
,
so
shall
the
cruel
and
greedy
Assyrian
devour
and
destroy
those
rebellious
Sinners
who
are
ripe
and
ready
for
destruction
,
and
therefore
the
Lord
addes
,
I
will
not
again
pass
by
them
any
more
.
The
like
expression
wee
have
,
q.
d.
I
will
not
spare
them
,
nor
pass
by
their
sins
any
more
,
as
I
have
done
.
So
Micah
7.18
.
the
Lord
is
said
to
pardon
and
pass
by
the
sins
of
his
people
;
but
these
had
so
provoked
him
,
that
he
would
no
longer
defer
the
punishment
of
their
iniquity
.
They
had
enjoyed
a
long
summer
of
peace
and
prosperity
,
which
instead
of
ripening
their
Graces
,
had
ripened
their
Vices
,
and
therefore
now
the
Lord
resolves
to
make
a
final
end
with
them
,
and
utterly
to
consume
them
from
the
face
of
the
earth
.
As
if
the
Lord
had
said
,
The
cry
of
their
sins
is
so
great
,
that
I
can
no
longer
forbear
them
,
but
I
will
execute
my
Iustice
upon
them
without
any
inclination
to
mercy
,
which
they
have
so
greatly
abused
;
it
is
true
,
I
have
fo●merly
pluckt
off
some
of
their
fruits
,
and
have
destroyed
some
of
their
people
;
but
now
I
will
come
with
a
basket
,
and
gather
all
that
grows
upon
Israel
;
and
will
make
such
an
end
of
this
gathering
,
that
there
shall
bee
no
more
of
this
kind
left
for
hereafter
.
OBSERVATIONS
.
1
Sacred
and
Majestick
Rhetorick
becomes
the
Ministers
of
Christ
.
A
vain
,
2
When
the
Sins
of
a
People
are
ripe
and
full
,
God
will
no
longer
spare
them
.
He
lets
the
wicked
fill
up
the
measure
of
their
iniquity
before
he
destroys
them
,
Gen.
15.16
.
Ioel
3.
Nah.
3.12
,
13.
Revel.
14.18
.
Though
he
bear
long
yet
he
will
not
alwayes
bear
,
but
when
sin
is
come
to
maturity
,
he
will
cut
it
down
with
the
sickle
of
his
wrath
,
and
will
recompence
his
patience
with
the
fierceness
of
his
fury
;
and
then
though
Noah
,
Iob
,
and
Daniel
should
stand
before
him
for
such
a
people
,
yet
they
could
not
prevail
,
Ezek.
14.14
,
20.
nor
preserve
them
from
ruine
,
Ier.
16.5
.
Lam.
4.18
.
Ezek.
5.11
.
&
7.5
,
6.
Nah.
1.8
,
9.
Q.
But
when
are
a
people
ripe
for
ruine
?
A.
I
have
shewed
at
large
elsewhere
,
viz.
when
the
multitude
,
magnitude
,
3
God
will
not
spare
his
own
people
when
they
rebel
against
him
.
Though
Israel
be
his
People
,
and
in
Covenant
with
him
,
yet
if
they
walk
not
up
to
the
terms
of
the
Covenant
,
God
will
cast
them
off
,
and
bring
an
end
even
upon
Israel
,
for
so
saith
the
text
,
The
end
is
come
upon
my
people
of
Israel
.
People
are
apt
to
sooth
themselves
up
in
their
Priviledges
,
and
to
think
that
their
Prerogatives
should
save
them
from
wrath
,
but
in
vain
,
as
I
have
shewed
elsewhere
.
And
the
Songs
of
the
Temples
shall
be
howlings
in
that
day
,
saith
the
Lord
God
,
there
shall
be
many
dead
bodies
in
every
place
,
they
shall
cast
them
forth
with
silence
.
THe
Prophet
goes
on
to
amplifie
the
greatness
of
the
approaching
Judgements
,
the
better
to
awaken
them
;
to
this
end
he
tells
them
,
1.
That
the
Songs
of
the
Temples
used
at
their
sacred
Solemnities
,
and
Divine
Service
should
cease
,
and
be
turned
to
howling
and
lamentation
for
the
miseries
that
should
come
upon
them
.
This
Howling
notes
the
greatness
of
the
grief
,
and
the
height
of
horrour
which
should
surprize
them
;
they
should
not
only
weep
for
the
calamities
which
should
come
upon
them
,
but
they
should
weep
till
they
howl
again
for
anguish
of
spirit
.
Hence
when
sore
Judgements
light
upon
a
people
,
we
read
of
howling
,
wayling
,
and
weeping
joyned
together
,
Isa.
15.3
.
Ier.
4.8
.
Ezek.
21.12
.
Hos.
7.14
.
Micah
.
2.8
.
Q.
But
what
is
meant
by
the
Temple
here
?
A.
The
word
signifies
both
a
Palace
,
and
a
Temple
;
and
therefore
some
render
it
,
Ululabunt
cantica
Palatii
.
Vatabl.
&
Montan.
The
Songs
of
the
Palace
shall
be
howlings
,
q.
d.
those
Palaces
and
great
Houses
of
the
great
ones
,
which
have
been
hitherto
filled
with
Mirth
and
Musick
,
shall
be
now
filled
with
weeping
and
howling
.
The
Septuagint
and
the
Vulgar
mistaking
the
word
Scirot
,
cantica
,
render
it
,
Cardines
&
laquearia
Templi
stridebunt
,
but
the
word
signifies
a
Temple
,
as
well
as
a
Palace
;
and
by
it
here
is
meant
not
so
much
the
Temple
at
Ierusalem
,
(
which
was
not
destroyed
till
a
considerable
time
after
)
but
the
Idolatrous
Temple
of
Bethel
,
where
the
golden
Calves
were
,
and
other
high
places
where
they
had
set
up
Idols
;
for
though
this
Prophet
doth
sometimes
glance
at
Iudah
and
Ierusalem
,
yet
the
primary
bent
of
his
Prophecy
is
against
Samaria
,
and
the
ten
Tribes
,
as
appears
,
vers.
14.
I
will
punish
those
that
swear
by
the
sin
of
Samaria
,
which
was
not
farre
from
Bethel
,
against
whose
Idolatry
Amos
so
much
inveighed
,
Amos
7.13
.
2
There
should
be
so
great
a
Mortality
of
all
sorts
and
Sexes
,
that
many
should
dye
by
the
Sword
,
Plague
,
Famine
,
Captivity
,
and
other
Judgements
every
word
hath
its
weight
.
There
shall
be
dead
Bodies
,
many
dead
Bodies
,
many
dead
Bodies
in
all
places
,
Rab
happeger
,
multiplex
,
cadaver
,
i.
e.
multa
erunt
cadavera
,
multi
occidentur
.
It
is
a
kind
of
Aposiopesis
,
when
men
are
angry
and
troubled
,
so
that
they
curtail
their
words
:
many
dead
bodies
in
every
place
,
i.
e.
there
shall
be
many
dead
bodies
in
every
place
.
See
my
Schools-Guard
on
that
figure
.
and
these
shall
be
cast
out
with
silence
,
i.
e.
they
shall
cast
them
into
common
pits
,
and
bury
them
without
lamentation
,
or
any
funeral
solemnity
.
The
word
Has
,
Tace
,
Sile
,
is
the
same
with
Amos
6.10
.
Be
silent
.
Some
give
the
same
sense
of
the
word
as
they
do
,
Amos
6.10
.
he
that
buries
the
dead
shall
say
to
him
that
helps
him
,
Be
silent
,
not
a
word
,
for
God
is
just
in
all
that
he
hath
brought
upon
us
for
our
Apostasie
and
Idolatry
.
So
the
word
is
used
,
Amos
5.13
.
&
6.10
.
Hab.
2.20
Zeph.
1.7
.
Zach.
2.13
.
or
else
thus
,
Throw
these
dead
bodies
into
pits
and
say
nothing
,
lest
we
be
sequestred
as
unclean
by
the
Law
.
3.
Here
is
the
time
when
all
this
misery
should
fall
upon
them
,
viz.
In
that
day
,
i.
e.
in
the
day
of
Israels
final
overthrow
.
4
Here
is
the
certainty
of
all
this
,
Dixit
Dominus
,
The
Lord
,
who
cannot
lye
,
hath
spoken
it
.
OBSERVATIONS
.
1
The
joy
of
Idolatrous
worshippers
shall
end
in
sorrow
.
They
may
feast
,
and
fiddle
,
and
sing
for
a
time
,
and
walk
in
the
light
of
those
sparks
which
themselves
have
kindled
,
but
this
they
shall
have
at
Gods
hands
,
they
shall
lye
down
in
sorrow
,
Isa.
50.
ult.
God
hates
both
them
and
their
singing
,
and
will
turn
their
songs
into
howling
,
Amos
5.23
.
Superstitious
persons
are
apt
to
think
that
God
is
delighted
as
they
are
,
with
Musick
,
Singing
,
and
a
little
formal
sacrificing
in
the
Temple
,
but
the
Prophet
tells
them
,
such
carnal
joy
shall
end
in
howling
.
The
Lord
had
given
them
a
little
success
,
and
they
conceited
presently
that
they
were
highly
in
Gods
favour
(
for
wicked
men
are
apt
to
measure
Gods
favour
to
them
by
present
enjoyments
and
outward
prosperity
)
and
therefore
they
goe
to
singing
(
as
Papists
now
use
to
doe
)
in
their
Temples
,
yet
with
self-respects
;
hence
the
Prophet
thunders
out
wrath
and
Judgement
against
them
;
for
those
that
will
not
sincerely
sing
to
God
in
a
time
of
grace
,
shall
be
forced
to
howl
in
a
time
of
wrath
.
Those
that
will
not
serve
God
with
gladness
of
heart
in
the
abundance
of
all
things
,
shall
serve
him
in
sadness
of
heart
in
the
want
of
all
things
,
Deut.
28.47
,
48.
In
Nehemiahs
time
neither
Princes
,
Priests
,
nor
people
would
serve
:
God
in
that
fat
Land
which
he
had
given
them
,
therefore
they
were
made
Slaves
to
their
enemies
,
Neh.
9.34
,
35
,
36
,
37.
So
Psal.
106.39
,
40
,
41
,
42.
when
they
fell
from
God
to
Idols
,
he
sold
them
into
their
enemies
hands
for
a
prey
.
When
the
Gospel
comes
with
tenders
of
grace
to
a
people
,
and
they
re●ect
them
,
such
shall
be
slain
,
Luke
19.14
,
27.
Sin
brings
Gods
sore
Iudgements
upon
a
people
.
It
brings
Sword
Plague
,
Famine
,
Ezek.
14.21
.
which
lay
heaps
upon
heaps
,
and
sweep
away
thousands
in
a
short
space
;
so
that
there
are
many
dead
bodies
in
all
places
.
Sin
makes
men
fall
and
fly
before
Gods
Judgements
,
as
leaves
before
a
mighty
wind
,
Isa.
64.6
.
See
more
before
on
Amos
4.10
.
&
6.9
.
3.
Want
of
decent
burial
is
reckoned
as
a
temporal
Iudgement
upon
the
wicked
.
They
shall
cast
them
out
with
silence
,
and
none
shall
make
lamentation
for
them
,
as
they
usually
did
in
those
daies
.
But
of
this
at
large
,
on
Amos
6.10
.
VERSE
4
,
5.
Hear
this
yee
that
swallow
up
the
needy
,
even
to
make
the
poor
of
the
Land
to
fail
,
Saying
,
when
will
the
New-Moon
be
gone
,
that
we
may
sell
Corn
?
&c.
THe
prophet
having
set
forth
the
calamities
which
were
coming
upon
Israel
,
hee
now
comes
to
set
forth
the
ground
and
cause
of
these
calamities
,
and
that
was
,
-
1.
Their
oppression
,
cruelty
,
covetousness
,
and
unrighteousness
towards
men
,
vers.
4
,
5
,
6.
-
2.
Irreligion
and
Idolatry
towards
God
,
vers.
5
,
14.
They
had
broken
both
Tables
,
both
high
and
low
,
and
that
with
an
high
hand
,
against
great
light
and
love
,
and
therefore
the
Lord
resolves
now
to
root
them
out
.
And
because
secure
sinners
,
(
especially
great
men
)
are
apt
to
flatter
themselves
,
and
to
think
themselves
priviledged
,
and
that
God
loves
them
because
he
doth
not
presently
punish
them
,
therefore
the
Prophet
by
an
Apostrophe
turns
his
speech
unto
them
,
and
that
he
might
the
better
awaken
them
,
he
begins
,
as
oft
before
,
with
an
Audite
hoc
,
Hear
this
,
O
yee
brutish
men
that
swallow
up
the
poor
and
needy
.
Hear
and
fear
those
threatnings
which
I
denounce
against
you
from
the
Lord
,
vers.
2
,
3.
Awaken
at
last
,
and
see
what
dreadful
destruction
is
at
your
doors
,
that
by
unfained
repentance
ye
may
prevent
it
.
In
this
Verse
we
have
1.
The
Prophets
Alarum
to
drowsie
sinners
,
Hear
this
.
2.
Here
are
the
parties
alarumed
,
and
these
are
primarily
,
the
tyrannical
,
oppressing
Rulers
of
Israel
.
2.
The
inferiour
sort
,
who
sinned
in
their
degree
,
and
had
their
peculiar
sins
as
well
as
others
;
These
covetous
Cormorants
are
here
set
forth
Paraphrastically
,
by
their
greedy
devouring
of
the
poor
.
O
yee
that
swallow
up
the
needy
,
that
pant
and
gape
as
almost
windless
after
them
,
Amos
2.7
.
getting
their
goods
,
eating
their
flesh
,
drinking
their
blood
,
and
making
them
live
so
slavishly
,
that
their
life
was
but
a
lingring
death
;
and
this
they
did
by
laying
heavy
burdens
upon
them
,
partly
by
Bribery
and
Usury
,
partly
by
racking
their
Rents
,
and
by
inhauncing
the
rate
of
food
and
other
necessarie
things
which
they
had
ingrossed
into
their
own
hands
;
and
so
made
the
poor
to
spend
what
they
had
,
and
for
meer
necessity
to
become
their
slaves
.
Hashshaphim
ebion
,
absorbentes
egenum
.
Psal.
56.2
.
&
57.4
.
The
participle
of
the
Present
Tense
,
notes
the
constancy
of
their
cruelty
,
they
were
alwaies
devouring
,
it
was
their
very
Trade
to
press
upon
the
poor
.
3.
Here
is
the
height
of
their
cruelty
,
they
so
opprest
the
poor
,
that
they
were
not
able
to
subsist
.
They
make
the
poor
of
the
Land
to
fail
.
Ad
abolendum
mansuetos
terrae
.
Montan.
They
used
all
means
to
dispatch
and
destroy
them
out
of
the
Land
,
that
so
they
might
live
alone
in
the
Earth
.
Object
.
But
sure
they
were
some
wicked
men
whom
they
used
thus
.
OBSERVATIONS
.
1.
Men
are
very
deaf
and
hard
of
hearing
,
especially
when
they
are
told
of
their
sins
.
And
therefore
the
Prophet
begins
with
an
Emphatical
Hear
yee
this
.
They
were
deaf
,
and
loath
to
attend
,
because
they
had
no
desire
to
amend
.
Sinners
have
so
many
shifts
,
and
their
deceitful
hearts
finde
out
so
many
evasions
,
that
the
Lord
is
fain
to
bid
his
Prophet
cry
,
and
cry
aloud
,
that
all
may
hear
and
be
awakened
out
of
their
deep
sleep
.
So
Isa.
58.1
.
Micah
6.9
.
2.
Ministers
must
not
stick
to
reprove
great
men
when
they
are
great
sinners
.
They
must
cry
with
the
Prophet
,
Hear
this
O
yee
Rulers
.
They
do
more
mischief
by
their
evil
example
,
3.
Oppressing
of
the
poor
is
a
crying
sin
.
It
provokes
the
Lord
to
a
controversie
with
a
Land
,
See
more
against
oppression
,
in
Mr.
Dents
Path-way
.
p.
197
,
to
215.
See
my
Com.
on
Psal.
82.4
.
Obs.
6.
p.
121
,
122.
Hos.
4.1
,
2
,
3.
and
makes
him
swear
their
ruine
,
as
here
,
vers.
14.
'T
is
an
eating
up
and
devouring
of
men
,
Psal.
14.4
.
Micah
3.2
,
3.
and
therefore
oppressors
are
called
,
Dogs
,
Wolves
,
Bears
,
Lions
,
&c.
(
as
I
have
shewed
elsewhere
)
'T
is
a
death
far
more
merciless
than
present
slaying
,
as
hanging
in
chains
alive
is
worse
than
beheading
.
4.
Wicked
men
are
all
for
themselves
.
They
devour
the
poor
,
they
swallow
up
the
needy
,
they
destroy
their
habitations
,
they
inclose
all
,
that
they
may
dwell
alone
in
the
earth
.
Rob.
Bolton
on
Self-examination
:
p.
237
,
&c.
A
woe
is
set
upon
the
head
of
such
,
Isa.
5.8
.
such
covetous
Cormorants
destroy
all
;
In
the
body
natural
,
if
some
members
should
draw
all
the
nourishment
to
themselves
,
the
whole
body
must
needs
perish
.
Piety
makes
men
publick-spirited
,
and
to
seek
the
good
of
others
as
well
as
of
themselves
,
Act.
13.36
.
Philip.
2.4
,
29
,
30.
but
Impiety
is
all
for
self
,
Phil.
2.21
.
5.
Poor
men
many
times
are
meek
and
humble
men
.
The
word
Gnani
,
which
we
render
afflicted
and
poor
,
signifies
also
humble
and
meek
,
Zach.
9.9
.
As
riches
usually
make
men
cruel
and
proud
,
so
afflictions
make
men
humble
and
meek
.
'T
is
not
sufficient
that
men
are
humbled
passively
,
against
their
wills
,
but
they
must
be
humble
,
actively
;
nor
low
,
but
lowly
.
Our
poverty
and
affliction
should
drive
us
out
of
our selves
to
God
,
Psal.
12.5
.
1
Pet.
●
.
23
.
Happy
are
those
that
are
not
onely
corrected
,
but
thus
taught
by
them
,
Psal.
94.12
.
VERSE
5.
Saying
,
when
will
the
New-Moon
be
gone
,
that
we
may
sell
Corn
?
and
the
Sabbath
,
that
wee
may
set
forth
Wheat
,
making
the
Ephah
small
,
and
the
Shekel
great
,
and
falsifying
the
ballances
by
deceit
?
IN
the
two
subsequent
verses
the
Prophet
shews
how
they
devoured
the
poor
,
viz.
by
their
unrighteousness
and
covetousness
,
which
appeared
in
that
they
were
so
greedy
of
gain
,
that
they
thought
all
time
lost
which
was
spent
in
Gods
worship
,
because
it
brought
no
present
,
visible
profit
with
it
;
and
therefore
they
angrily
cry
,
When
will
the
New-Moon
bee
gone
,
that
wee
may
sell
Corn
?
&c.
God
had
set
apart
many
festivals
in
the
time
of
the
Law
for
his
own
worship
,
but
especially
the
weekly
Sabbath
,
and
the
New-Moons
;
hence
we
finde
them
so
often
joyned
together
in
Scripture
,
Isa.
1.13
.
&
66.23
.
Hos.
2.11
.
Col.
2.16
.
Though
they
had
many
other
solemnities
,
yet
those
came
about
but
seldome
,
as
once
a
year
,
or
the
like
,
and
therefore
they
did
not
so
oft
molest
them
as
these
did
;
hence
they
exclaim
principally
,
and
by
name
against
these
frequent
feasts
.
V.
Hospinian
.
de
Orig.
Festor.
c.
4.
mihi
p.
15.
The
New-Moon
was
the
Calends
or
first
day
,
and
beginning
of
every
month
,
and
was
consecrated
to
the
Lord
.
It
signified
that
all
the
seasons
and
months
of
the
year
are
made
holy
and
good
unto
us
.
In
this
verse
we
have
the
covetous
mans
character
set
forth
to
the
life
,
where
we
may
see
1.
His
Irreligion
towards
God
;
He
is
a
violator
of
Gods
Sabbaths
,
at
least
in
his
affection
,
which
denominates
the
man
.
The
duties
of
Gods
Sabbath
are
a
burden
to
him
,
he
longs
to
have
them
over
,
he
thinks
such
daies
come
too
thick
,
and
that
they
hinder
his
profit
,
and
therefore
he
prophanely
cryes
,
When
will
they
be
gone
?
2.
Here
is
their
oppression
and
unrighteousness
set
forth
four
waies
;
1.
They
corrupted
the
measures
,
they
sold
by
a
small
measure
,
yet
made
the
price
great
.
They
diminish
the
Ephah
,
and
made
it
small
,
contrary
to
the
Law
,
Levit.
19.35
,
36.
It
should
have
been
a
just
measure
,
neither
too
big
,
nor
too
small
,
Ezek.
45.10
.
The
Ephah
was
the
tenth
part
of
an
Homer
,
containing
about
an
English
Bushel
,
Levit.
5.11
.
&
19.36
.
1
Sam.
1.24
.
&
17.17
.
Isa.
5.20
.
Ezek.
45.10
,
11.
'T
was
an
usual
known
measure
of
dry
things
amongst
the
Jews
;
as
the
Bath
was
of
liquid
things
,
under
it
by
a
Synecdoche
all
other
measures
are
comprehended
;
for
as
St.
Iames
saith
of
the
Commandements
,
he
that
breaks
one
,
breaks
all
habitually
and
dispositively
;
so
he
that
makes
no
conscience
of
corrupting
one
measure
,
will
make
no
conscience
of
corrupting
them
all
when
a
temptation
comes
.
He
that
will
falsifie
an
Ephah
,
I
will
not
trust
him
with
an
Homer
,
which
was
the
greatest
measure
of
dry
things
,
which
the
Jews
had
,
containing
about
ten
Bushels
,
Ezek.
45.11
.
2.
A
second
branch
of
their
Oppression
was
,
Their
making
of
the
Shekel
great
,
before
they
curtailed
the
measure
,
and
now
they
heightned
the
price
;
thus
they
ground
the
Poor
as
it
were
between
milstones
,
the
upper
was
the
small
Ephah
,
and
the
lower
was
the
great
Shekel
;
they
used
great
weights
,
to
weigh
the
mony
which
they
received
for
payment
;
for
the
Shekel
was
partly
a
peece
of
money
,
Siclus
apud
Hebrae●s
fuit
genas
nummi
simulque
ponderis
.
Ravanel
;
in
V.
Siclus
,
ubi
plura
.
and
partly
a
weight
,
By
the
Shekel
here
is
meant
the
weight
of
the
Shekel
,
the
common
,
ordinary
Shekel
was
in
value
about
fifteen
pence
,
and
the
Shekel
of
the
Sanctuary
two
shillings
six
pence
,
as
you
may
see
,
Gen.
23.15
.
Iosh.
7.21
.
1
Sam.
17.5
,
7.
&
2
Sam.
21.16
.
2
Chron.
3.9
.
As
under
the
Ephaph
was
comprehended
all
kinde
of
measures
,
so
under
the
Shekel
is
comprehended
all
kind
of
weights
by
the
like
Synecdoche
;
in
fine
lib.
for
he
that
is
unfaithful
in
that
which
is
much
.
In
those
daies
they
did
not
count
their
mony
,
but
they
weighed
it
.
Now
,
although
the
measure
was
little
,
yet
the
price
of
the
Corn
was
great
;
they
gave
light
measure
,
but
heavy
weights
,
when
they
came
to
pay
their
mony
,
contrary
to
Gods
express
commandement
,
Deut.
25.13
,
14
,
15.
Thou
shalt
not
have
in
thy
bag
divers
weights
,
a
great
and
a
small
,
&c.
3.
Yet
more
,
They
falsifie
the
ballances
by
deceit
,
Either
in
weighing
mony
,
Rem
,
Rem
,
quocunque
modo
rem
.
They
must
have
mony
,
't
is
no
matter
how
.
4.
They
were
not
onely
deceitful
,
but
cruel
too
,
vers.
6.
they
bought
the
poor
for
things
of
nought
,
and
made
slaves
of
them
;
before
they
got
their
Mony
,
Lands
and
Estates
(
for
in
time
of
famine
men
will
part
with
all
for
bread
)
and
now
they
get
the
men
too
;
and
(
which
aggravates
their
sin
to
the
heighth
)
they
did
not
onely
corrupt
their
measures
,
and
falsifie
their
weights
,
but
their
wares
too
.
They
sold
the
refuse
of
the
Wheat
;
They
sold
the
chaff
,
refuse
and
base
commodities
,
yet
made
them
pay
for
good
ones
.
No
wonder
if
the
Lord
swear
their
destruction
,
vers.
7.
The
summe
of
all
is
this
,
When
shall
we
have
done
with
these
solemn
Feasts
,
and
times
allotted
for
publick
worship
,
wherein
we
are
forbidden
to
buy
or
sell
?
would
to
God
these
New-Moons
and
Sabbaths
were
once
over
,
that
wee
might
sell
our
Corn
at
an
high
rate
,
making
the
measure
of
the
Wheat
small
,
and
the
weights
(
wherewith
the
silver
is
weighed
)
great
and
heavy
,
thus
falsifying
the
sail
by
deceitful
weights
.
OBSERVATIONS
.
1.
Worldly
men
are
weary
of
Gods
worship
.
They
think
every
hour
ten
,
and
every
day
a
year
,
which
hinders
them
in
the
pursuit
of
their
worldly
profits
and
pleasures
.
Their
wealth
is
their
treasure
,
his
delight
,
and
looks
upon
it
as
the
best
day
in
the
Week
,
and
esteems
it
an
honourable
day
,
Isa.
58.13
.
because
it
brings
him
in
great
treasure
.
Those
times
which
bring
a
man
in
great
profit
,
are
valued
most
.
Rich
men
think
not
the
time
lost
in
which
they
are
counting
money
;
so
a
gracious
soul
so
long
as
it
hath
incomes
from
God
is
greatly
delighted
,
and
longs
to
meet
with
God
again
,
and
therefore
cries
with
David
,
Oh
when
shall
I
come
and
appear
before
the
Lord
in
Sion
?
Psal.
4●
.
&
84.
2
Greedy
worldlings
are
never
at
rest
.
These
Muck-worms
are
alwaies
seeking
after
gain
,
Amos
2.7
.
Hab.
2.13
.
so
eagerly
are
they
set
upon
it
,
that
if
they
lose
but
an
hour
they
think
it
ten
.
They
are
never
well
but
when
they
are
fingering
of
Money
,
serving
Mammon
,
and
laying
up
Treasure
,
Luke
12.17
,
18
,
19.
and
this
brings
them
into
temptations
and
snares
,
and
many
hurtful
lusts
,
which
drown
men
in
perdition
,
1
Tim.
6.9
,
10.
Lust
is
a
furious
thing
,
like
Iehu
it
drives
fiercely
and
furiously
,
Ier.
2.23
,
24
,
25.
1
Cor.
12.2
.
it
will
not
let
men
rest
worke-day
nor
Holy-day
;
all
is
one
with
these
greedy
Mammonists
,
their
Money
is
their
god
,
and
whatever
hinders
them
in
the
pursuit
of
it
,
is
a
great
burden
to
them
.
This
makes
them
cry
here
,
When
will
the
New-moon
be
gone
that
we
may
sell
corn
?
and
this
greedy
lust
puts
them
likewise
upon
Lying
,
swearing
,
Usury
,
Bribery
,
Perjury
,
Forgery
,
and
what
not
?
so
sad
it
is
to
be
in
thraldome
to
a
lust
;
there
is
no
rest
nor
peace
to
such
wicked
ones
,
saith
the
Lord
.
3
We
must
not
confine
the
Worship
of
God
only
to
the
Sabbath-Day
.
God
enjoyned
the
Iewes
New-Moons
,
and
other
Feastivals
wherein
to
Worship
him
,
as
well
as
on
the
Sabbath
.
At
those
seasons
they
resorted
to
the
Prophets
to
be
instructed
in
the
wayes
of
God
,
4
Vnrighteous
dealing
in
our
civil
Commerce
is
very
displeasing
unto
God
.
He
loves
righteousness
,
but
hates
unrighteousness
,
Psal.
11.
ult.
and
therefore
so
oft
forbids
it
,
Levit.
19.11.35
,
36.
Deut.
25.13
,
14
,
15
,
16.
Ezek
45.10
,
11.
and
tells
us
,
that
false
weights
and
false
ballances
are
an
abomination
to
him
,
Prov.
11.
●
.
&
20.10
.
&
23.11
.
Amos
8.7
.
Hos.
12.7
.
VERSE
6.
That
yee
may
buy
the
poor
for
Silver
,
and
the
needy
for
a
pair
of
shooes
;
and
sell
the
refuse
of
the
wheat
.
THe
Prophet
goes
on
,
and
sets
forth
another
kind
of
cruelty
used
by
these
deceitful
men
;
and
that
was
,
buying
of
the
poor
.
This
was
the
end
of
their
fore-going
fraud
and
unrighteous
practices
.
viz.
that
they
might
drive
the
poor
into
those
straits
,
that
they
should
be
forced
to
sell
themselves
as
Slaves
and
Bond-men
for
a
little
silver
and
support
.
Those
greedy
ones
had
got
their
Purses
before
,
and
now
have
at
their
Persons
,
they
will
make
Drudges
of
them
.
In
this
Verse
we
have
,
1.
The
object
of
these
Cormorants
cruelty
,
the
Poor
.
It
is
not
the
Rich
,
for
the
Famine
seldome
pincheth
them
.
Neither
is
their
aime
at
the
poor
mans
Goods
and
Cattel
(
for
these
they
had
got
before
)
but
now
their
aime
is
at
their
persons
;
though
they
were
their
brethren
,
and
fellow
Citi●ens
,
yet
having
them
at
a
bay
now
Corn
was
dear
,
they
resolve
to
make
Merchandize
of
them
,
and
to
buy
and
sell
them
at
very
low
rates
.
2
It
is
not
simply
the
Poor
,
They
sell
the
righteous
for
silver
.
3
Here
is
the
price
which
they
give
for
these
poor
,
and
that
is
base
and
contemptible
,
it
is
a
little
Silver
,
or
a
pair
of
shooes
.
So
mo●
2.6
.
there
they
sell
the
righteous
(
as
here
they
bought
them
)
and
his
righteous
cause
for
money
,
and
the
poor
that
could
not
bribe
them
for
a
pair
of
shooes
.
The
Lord
permitted
the
Iewes
in
some
cases
of
casual
poverty
to
buy
their
poor
brethren
,
but
they
most
cruelly
abused
the
Law
,
to
the
oppressing
and
grinding
of
the
poor
and
needy
,
Levit.
25.39
,
40.
whereas
the
Lord
commanded
,
that
though
their
poor
Brethren
were
sold
to
them
or
had
sold
themselves
,
yet
they
should
not
deal
harshly
or
rigorously
with
them
,
as
they
did
with
Slaves
,
Pro
●ari
calceo●um
,
i.
e.
pro
rebus
vilissimis
;
1.
Q●ia
vili
aestimaniur
.
2.
Quia
sine
ulso
f●●è
impe●dio
●omparantur
;
3.
Quia
●bjecta
,
utpore
quae
c●l●antur
perpetuò
ped●bus
,
neque
unquam
elevantur
è
Pulvere
&
fimo
.
El●eron
.
in
locum
.
but
civilly
and
tenderly
as
with
brethren
.
This
buying
and
selling
of
the
poor
for
a
pair
of
Shooes
,
notes
the
base
estimation
that
worldlings
have
of
poor
righteous
men
,
in
that
they
buy
and
sell
them
at
such
mean
,
low
,
and
sordid
rates
,
even
for
the
basest
necessaries
,
for
worthless
things
of
little
price
.
4
To
their
former
fraud
they
now
adde
another
,
that
so
they
might
fill
up
the
measure
of
their
sin
.
They
sell
the
refuse
of
the
Wheat
.
This
refuse
which
is
not
marketable
,
and
is
seldome
sold
,
but
is
usually
given
to
Beasts
or
Birds
,
yet
these
Muckworms
sell
this
Muck
for
pure
Grain
to
the
Poor
,
who
were
necessitated
to
buy
this
,
or
starve
,
and
make
them
pay
as
if
it
were
good
corn
.
This
accumulated
cruelty
,
makes
the
Lord
to
swear
their
ruine
in
the
next
verse
.
OBSERVATIONS
.
1
Worldly
men
are
very
industrious
for
Mammon
,
and
riches
.
They
move
every
stone
for
the
attaining
of
it
,
and
care
not
how
they
come
by
it
,
whether
by
right
or
by
wrong
;
on
the
Lords
Day
(
though
their
hands
be
tied
,
yet
)
their
hearts
are
on
it
,
and
on
the
week-days
:
1.
They
get
false
Weights
.
2.
False
Wares
.
3.
They
inhance
the
price
of
those
Wares
.
4.
They
get
not
only
the
poor
mans
Purse
,
but
his
Person
too
.
Thus
they
that
will
be
rich
fall
into
many
snares
and
temptations
of
the
Devil
,
which
drown
men
in
perdition
,
1
Tim.
6.
9
,
10.
and
if
men
be
so
violent
for
earth
,
what
should
we
bee
for
Heaven
?
2
Life
is
a
precious
thing
.
Men
will
sell
their
Cattel
,
their
Cloathes
,
their
Children
,
yea
themselves
for
food
to
preserve
life
,
Skin
for
skin
,
and
all
that
a
man
hath
,
will
he
give
for
his
life
.
It
is
a
Proverbial
speech
,
some
by
skin
understand
a
mans
cloathing
,
which
at
first
was
made
of
Skins
,
Gen.
3.21
.
q.
d.
a
man
will
part
with
his
Cloathes
rather
than
with
his
Life
,
for
the
body
is
more
than
raiment
,
Mat.
6.26.2
.
Others
by
Skin
for
skin
understand
riches
,
goods
,
and
all
the
outward
estate
,
which
are
like
a
Skin
to
cover
and
●ence
us
from
poverty
and
misery
;
but
life
is
better
than
all
these
,
and
hat●●●en
greatly
prized
by
good
men
,
Gen.
32.11
.
Hest.
7.3
.
and
bad
men
,
Gen.
25.32
.
Hest.
7.7
.
Eccles.
9.4
.
3
Covetous
men
are
cruel
men
.
They
buy
and
sel
not
only
Cattel
,
but
men
,
Neh.
9.37
.
yea
righteous
men
,
they
sell
the
righteous
for
silver
,
and
condemn
the
just
for
a
reward
,
Iam.
5.6
.
anything
for
money
.
Sell
a
Boy
for
a
Lust
,
and
a
Girl
for
a
cup
of
Wine
,
Ioel
3.3
.
Some
men
will
transgresse
for
an
handful
of
Barley
,
or
a
morsel
of
Bread
,
Ezek.
13.19
.
Thus
the
poor
alwayes
pay
for
it
,
especially
the
meek
and
modest
poor
;
men
are
apt
to
goe
over
the
Hedge
where
it
is
lowest
,
and
to
catch
the
poor
by
drawing
them
into
their
Nets
,
Psal.
10.9
.
that
is
,
into
their
Debt-books
,
that
they
may
morgage
all
unto
them
,
and
at
last
become
their
slaves
and
bond-men
.
As
the
good
man
considers
the
case
of
the
poor
and
needy
that
he
may
be
the
fitter
to
releeve
him
,
Psal.
41.1
.
so
these
mercilesse
men
consider
the
poor
,
that
they
may
devour
him
.
4
Men
may
not
debase
a
Commodity
,
depriving
it
of
its
primitive
goodness
,
and
then
sell
it
for
the
best
,
at
a
full
value
.
Corn-masters
may
not
cull
out
the
best
Grain
,
nor
mingle
their
Grain
with
refuse
,
and
then
sell
it
(
as
they
did
here
)
for
the
best
.
We
may
not
mingle
Wine
with
Water
,
nor
Drosse
with
Silver
,
but
whatever
we
would
that
men
should
doe
to
us
(
in
equity
and
justice
)
even
so
must
we
doe
unto
them
.
5
The
world
hath
a
very
mean
esteeme
of
the
godly
.
They
value
them
no
more
than
their
old
Shooes
,
and
therefore
they
sell
the
righteous
for
a
pair
of
Shooes
;
as
if
any
contemptible
rate
were
good
enough
for
them
.
See
how
different
the
judgement
of
this
wicked
world
is
from
the
Judgement
of
God
.
6
Cruelty
ends
in
misery
.
God
threatens
these
Men-sellers
,
and
Men-devourers
with
dreadful
Judgements
,
VER.
7.
The
Lord
hath
sworn
by
the
excellency
of
Jacob
,
surely
I
will
never
forget
any
of
their
works
.
WEE
are
now
come
to
the
Third
Part
of
this
Chapter
,
where
the
Judgements
of
God
both
Corporal
and
Spiritual
are
more
fully
set
forth
unto
us
.
1
The
Prophet
shewes
the
certainty
of
these
Judgements
,
in
that
the
Lord
doth
not
only
say
,
but
swear
that
he
will
bee
avenged
on
them
.
2
As
they
had
been
great
Sinners
,
so
he
sets
forth
the
greatness
of
their
Punishment
,
It
shall
overflow
the
Land
like
a
mighty
floud
,
vers.
8.
3
As
he
had
shewed
the
certainty
,
so
he
sets
forth
the
suddenness
of
their
sorrows
,
Their
light
shall
be
turned
into
darkness
,
and
that
at
noon-day
;
their
mirth
into
mourning
▪
and
their
high
prosperity
into
the
lowest
misery
,
vers.
9
,
10.
4
As
if
all
this
were
not
sufficient
:
he
yet
goes
higher
,
and
threatens
them
with
a
Famine
,
not
of
bread
but
which
is
worse
,
of
the
Word
of
God
As
Spiritual
Mercies
are
the
choyceest
Mercies
,
so
Spiritual
Judgements
are
the
farest
Judgements
.
5
Which
strikes
all
dead
,
He
tells
them
that
this
their
loss
should
be
irreparable
.
They
shall
fall
,
and
shall
never
rise
any
more
,
vers.
14.
We
have
heard
of
Israels
Sin
,
now
follows
his
Suffering
;
and
lest
any
should
flatter
themselves
,
and
think
that
these
Threatnings
were
but
Scar-crows
,
therefore
the
Prophet
the
better
to
awaken
these
secure
Sinners
,
brings
in
the
Lord
swearing
their
destruction
,
q.
d.
So
sure
as
I
live
,
(
saith
the
Lord
)
so
sure
shall
yee
dye
.
This
Oath
of
God
no●es
both
the
certainty
and
immutability
of
Gods
Counsel
,
and
Decree
to
punish
Israel
;
where
we
have
,
1
The
certainty
of
Israels
ruine
,
The
Lord
hath
not
only
said
,
but
sworn
it
;
that
is
,
he
hath
most
certainly
decreed
it
,
for
Gods
Oath
is
nothing
else
but
Gods
immutable
Decree
,
severely
to
punish
these
cruel
Caytiffs
,
and
Oppressors
of
the
poor
.
2
By
whom
doth
the
Lord
swear
?
why
it
is
by
the
excellency
and
eminency
of
Iacob
;
that
is
,
by
himself
,
who
is
the
glory
and
excellency
of
Israel
;
and
by
whose
favour
and
free-election
they
excelled
all
the
Nations
of
the
world
.
Other
Nations
had
dead
Idol-gods
,
but
it
was
Israels
glory
above
all
the
Nations
of
the
World
,
that
they
had
the
Lord
for
their
God
,
and
were
in
Covenant
with
him
.
The
Lord
hereby
tacitly
upbraids
them
for
their
ingratitude
,
that
having
such
glorious
priviledges
from
him
,
they
should
yet
rebel
against
him
.
Some
by
the
excellency
of
Iacob
,
understand
the
Ark
,
and
others
the
Temple
;
it
is
true
,
these
are
called
,
The
glory
of
Israel
;
but
since
the
Lord
hath
no
greater
to
swear
by
,
therefore
he
swears
by
himself
,
who
is
here
called
,
The
Excellency
of
Iacob
,
i.
e.
of
his
people
Israel
.
The
Vulgar
leaving
the
Fountain
,
and
following
the
corrupt
streams
of
the
Septuagint
,
render
it
thus
,
The
Lord
hath
sworn
against
the
pride
of
Iacob
.
But
the
Original
is
expresse
against
it
,
for
though
the
word
Gaon
signifie
Pride
,
as
well
as
Excellency
,
yet
the
prefix
Be●h
,
notes
that
form
of
swearing
which
is
usual
with
the
Hebrews
,
Bigeon
,
per
excellentiam
,
celsitudinem
,
gloriam
.
V.
Leigh
Crit.
Hebr.
p.
33.
Ubi
plura
.
Si
,
est
nota
jurantis
,
&
signum
juramenti
execratorii
apud
Hebraeos
.
as
appears
Amos
4.2
.
&
6.8
.
and
it
signifies
not
contra
,
but
per
,
and
therefore
is
fitly
rendred
,
By
the
excellency
of
Iacob
,
and
not
against
the
pride
of
Israel
.
3
What
doth
the
Lord
swear
?
why
he
swears
he
will
forget
none
of
their
wicked
workes
;
the
words
in
the
Original
run
thus
,
If
I
forget
any
of
their
works
for
ever
,
q.
d.
let
me
not
live
,
or
let
me
not
be
God
,
or
let
me
not
be
accounted
true
,
but
repute
me
for
a
Liar
,
if
ever
I
forget
to
punish
this
great
wickedness
of
Israel
,
they
shall
surely
pay
for
it
according
to
their
demerits
.
See
the
like
expression
,
Deut.
1.35
.
1
Sam.
3.14
.
&
14.45
.
Psal.
89.36
.
Isa.
14.24
.
&
62.8
.
Ezek.
34.8
.
The
Prophet
by
an
Euphemismus
omits
that
open
form
of
swearing
,
As
I
live
,
or
as
sure
as
I
am
God
,
&c.
because
of
the
horror
and
dreadfulnesse
of
it
,
and
to
make
us
render
of
using
Imprecations
,
therefore
the
Holy
Ghost
oft
times
conceals
the
Imprecation
in
swearing
.
This
abrupt
manner
of
speaking
is
usual
in
Oathes
;
To
whom
I
sware
in
my
wrath
,
if
they
enter
into
my
rest
,
q.
d.
They
shall
never
enter
into
my
rest
;
if
ever
they
come
there
let
me
not
be
God
,
or
let
me
not
be
true
.
It
is
a
very
strong
Negation
,
a
stronger
cannot
be
expressed
.
I
will
never
forget
any
of
their
works
.
Lan
asach
,
in
finem
,
in
aeternum
,
in
porpetuum
.
It
is
an
Antropopathy
,
God
speaks
to
men
after
the
manner
of
men
;
he
is
said
to
remember
those
sins
which
hee
punisheth
,
and
to
forget
those
sins
which
he
pardoneth
.
Any
of
their
works
;
i.
e.
None
of
their
works
,
not
one
shall
be
forgotten
by
me
to
all
eternity
,
but
they
shall
certainly
and
suddenly
pay
for
all
their
crying
Crimes
committed
against
mee
.
OBSERVATIONS
.
1
Sin
and
sorrow
are
inseparable
companions
.
Flagitium
&
flagellum
,
are
like
the
Needle
and
the
Thread
,
the
one
goes
before
,
and
the
other
follows
,
Isa.
63.10
.
1
Cor.
10.8.9.10
.
we
read
before
of
Israels
Sin
,
and
now
we
read
of
his
Suffering
;
and
to
assure
them
of
it
,
The
Lord
swears
it
.
If
men
will
sin
against
the
Lord
,
let
them
be
sure
at
first
or
last
their
sin
will
finde
them
out
,
Numb.
32.23
.
Gods
Word
had
been
sufficient
to
assure
us
of
this
,
but
because
we
are
incredulous
,
he
confirms
it
with
an
Oath
,
that
none
might
doubt
of
it
.
Ask
Men
and
Angels
,
Houses
,
Cities
,
Kingdoms
,
and
they
will
all
tell
you
,
that
it
was
sin
that
laid
them
in
the
dust
.
2
A
People
may
so
far
incense
the
Lord
to
wrath
by
their
sins
,
that
hee
may
swear
their
ruine
.
When
Israel
had
long
hardned
their
hearts
against
God
,
at
last
he
swears
they
should
never
enter
into
his
rest
,
Psal.
95.11
.
Patience
abused
turns
into
fury
,
and
makes
the
Lord
to
swear
mens
utter
rejection
,
1
Sam.
15.28
,
29.
this
people
had
highly
provoked
the
Lord
,
and
therefore
this
is
the
third
time
which
the
Lord
swears
against
them
,
Amos
4.2
.
&
6.8
.
3
The
favour
and
presence
of
God
with
a
People
,
is
the
glory
and
excellenc●
of
a
people
.
It
is
not
Corn
,
Wine
,
Women
,
Health
,
Wealth
,
or
multitudes
of
people
that
make
a
Nation
happy
,
for
then
Turks
,
and
Tartars
,
Barbarians
,
and
Indians
should
excell
Gods
People
▪
for
they
abound
with
these
external
comforts
;
but
happy
is
that
people
whose
God
is
the
Lord
,
The
excellency
of
Iacob
,
and
the
Glory
of
Israel
.
He
was
their
inestimable
Treasure
,
and
true
Honour
,
who
made
them
truly
glorious
,
Psal.
106.20
.
&
148.14
.
Ier.
2.11
.
Luke
2.32
.
Hence
Moses
glories
in
this
above
all
other
Priviledges
,
That
there
was
no
people
that
had
the
Lord
their
God
so
nigh
unto
them
in
all
that
they
called
upon
him
for
,
as
the
Lord
our
God
hath
been
to
them
,
Deut.
4.7
,
8.
The
Wife
shines
with
the
rayes
of
her
Husband
,
Ezek.
16.14
.
the
fruition
and
enjoyment
of
Gods
favour
is
the
life
of
our
lives
,
and
the
honour
of
our
honours
,
without
this
we
may
write
Ichabod
upon
all
that
we
have
,
There
is
no
glory
.
The
greater
is
their
sin
then
who
dishonour
him
by
their
sin
,
who
is
their
real
excellency
,
and
turn
the
glory
which
he
hath
put
upon
them
into
shame
.
This
makes
the
Lord
to
swear
that
he
will
strip
them
of
their
Priviledges
,
and
make
them
naked
,
as
in
the
day
when
they
were
born
.
He
will
take
away
not
only
his
Corn
and
Wine
but
his
Sabbaths
,
and
Sacraments
,
which
are
the
real
glory
of
a
people
,
and
give
them
to
a
people
which
shall
yeeld
him
better
obedience
.
4
Cathes
are
tremendous
and
dreadful
things
.
They
must
be
taken
with
abundance
of
fear
and
reverence
.
Hence
it
is
that
the
Holy
Ghost
here
conceals
the
Imprecation
,
implying
thereby
,
that
men
should
tremble
at
the
very
thoughts
of
what
will
follow
if
they
swear
falsly
.
5
God
records
and
remembers
all
the
wickedness
of
the
wicked
.
He
forgets
none
,
no
not
one
of
their
works
,
though
they
themselves
do
.
As
hee
hath
a
book
of
remembrance
for
all
the
good
which
his
people
have
done
,
which
shall
at
the
last
Day
be
publisht
to
their
everlasting
praise
▪
Mal.
3.16
.
Mat.
25.34
,
35.
so
he
hath
a
book
of
remembrance
for
all
the
wicked
works
of
the
ungodly
,
which
shall
be
opened
at
the
last
Day
,
and
set
in
order
before
them
to
their
everlasting
shame
,
Psal.
50.21
.
Mat.
25.41
,
42.
then
shall
they
give
an
account
of
their
Stewardship
,
and
must
be
no
longer
Stewards
,
Luke
16.2
.
nothing
can
pass
his
All-seeing-Eye
;
hee
records
not
some
,
but
All
their
works
;
and
though
he
may
seem
for
a
time
to
connive
and
take
no
notice
of
their
sins
but
le
ts
them
prosper
in
their
wickedness
;
VERSE
8.
Shall
not
the
Land
tremble
for
this
,
and
every
one
mourn
that
dwelleth
therein
?
and
it
shall
rise
up
wholly
as
a
floud
,
and
it
shall
be
cast
out
,
and
drowned
as
by
the
floud
of
Aegypt
.
THe
Prophet
having
in
the
precedent
Verse
shewed
the
certainty
of
Israels
punishment
,
in
this
Verse
he
comes
to
shew
the
greatness
and
grievousness
of
that
misery
which
like
a
floud
was
rushing
in
upon
them
.
They
had
been
extraordinary
●inners
,
and
now
he
tells
them
of
extraordinary
sufferings
.
They
had
their
flouds
of
sin
,
and
now
follow
flouds
of
sorrow
.
The
Prophet
the
better
to
awaken
them
begins
,
1.
With
an
Emphatical
Interrogation
,
which
is
equivalent
to
a
strong
Affirmation
,
as
Amos
5.20
.
Shall
not
the
Land
tremble
for
this
?
viz.
for
this
cruelty
,
cozening
,
Idolatty
,
and
Apostasie
?
q.
d.
I
appeal
to
your
Consciences
,
how
can
it
be
othe
●ise
?
it
is
impossible
that
such
men
as
have
thus
perverted
all
equity
and
order
,
have
brought
in
confusion
,
and
exercised
all
manner
of
Tyranny
and
cruelty
upon
the
poor
,
should
ever
escape
unpunished
;
Tirgaz
,
a.
Ragaz
contremuit
,
commotus
est
.
when
the
very
earth
trembles
and
groans
under
such
lewd
and
rebellious
inhabitants
.
1
Some
make
it
a
Prosopopeical
speech
,
thus
,
so
great
is
the
sin
,
and
so
great
shall
be
the
sorrow
of
Israel
,
that
the
very
insensible
earth
cannot
but
tremble
and
be
moved
at
it
;
for
all
Creatures
by
a
Natural
instinct
are
sensible
of
the
Voyce
and
beck
of
their
Creator
,
how
much
more
of
his
anger
.
2
Here
is
an
Exegesis
,
or
explanation
of
the
precedent
Clause
,
the
earth
should
so
tremble
,
and
there
should
be
such
trouble
and
fears
there
,
that
every
one
that
dwells
in
it
should
mourn
.
As
all
had
sinned
,
so
all
without
exception
should
suffer
for
sin
.
3
He
illustrates
their
Calamity
yet
further
,
by
the
similitude
of
an
over-flowing
floud
,
which
carries
down
all
before
it
,
and
it
shall
rise
up
wholly
as
a
floud
.
The
earth
shall
rise
up
as
a
floud
,
for
,
the
floud
should
rise
up
over
it
;
it
is
an
Hypallage
frequent
in
Scripture
,
q.
d.
As
waters
rise
up
and
cover
the
Land
that
it
doth
not
appear
;
so
shall
the
Assyrians
arise
and
over-spread
the
whole
Land
of
Israel
,
and
carry
away
both
them
and
their
riches
.
And
it
shall
be
cast
out
;
As
the
Sea
and
Flouds
doe
cast
out
mire
and
dirt
,
which
they
raise
,
Isa.
57.20
.
so
should
the
Land
spue
out
these
;
and
be
drowned
as
by
the
floud
of
Aegypt
;
that
is
,
by
the
River
Nilus
,
which
by
way
of
eminency
is
called
,
The
River
,
i.
e.
that
noted
and
famous
River
which
watered
the
Land
of
Aegypt
,
making
it
fat
and
fruitful
.
Israels
Captivity
is
here
compared
to
an
over-flowing
River
,
which
no
banks
nor
bounds
can
hold
.
It
is
usual
in
Scripture
to
set
forth
great
Calamities
by
the
name
of
great
Waters
;
so
Psal.
18.16
.
&
32.6
.
&
69.2
,
15.
&
124.4
,
5.
&
144.7
.
Ier.
46.7
,
8.
Amos
9.5
.
So
the
Lord
here
,
the
better
to
expresse
the
great
Calamities
which
were
coming
upon
Israel
,
V.
Pliny
,
Nat.
Hist.
l.
5.
c.
9.
●e●cheth
a
Similitude
from
the
River
Nilus
,
which
was
wont
yearly
to
over-flow
the
Plains
of
Aegypt
;
there
was
no
raine
ordinarily
in
Aegypt
,
but
the
over-flowing
of
Nilus
supplied
that
want
,
and
covered
the
Plains
for
about
two
months
space
.
Now
as
the
River
Nilus
over-flowed
all
the
Land
of
Aegypt
,
and
made
it
like
a
Sea
,
so
the
Land
of
Israel
should
be
swiftly
and
suddenly
over-run
with
the
Army
of
the
Assyrians
,
which
like
a
sweeping
floud
should
carry
away
all
before
them
;
as
they
did
in
the
reign
of
Hoshea
,
the
last
King
of
Israel
,
when
they
were
carried
into
Captivity
out
of
their
owne
Land
,
2
King
.
17.
OBSERVATIONS
.
1
▪
The
very
earth
trembles
and
groans
under
the
sins
of
wicked
men
.
Wicked
men
are
a
burden
to
the
whole
Creation
,
V.
Fenners
Ser.
on
Rom.
8.22
.
p.
296.
folio
.
Psal.
60.1
,
2.
Rom.
8.22
.
and
could
they
speak
(
as
they
doe
tacitly
,
and
in
their
kind
)
they
would
say
,
Lord
let
us
not
be
Servants
to
those
that
will
not
be
Servants
to
thee
.
The
earth
cries
,
let
me
devour
them
,
as
I
did
Corah
,
Dathan
,
and
Abiram
,
Numb.
16.31
,
32.
The
Sea
cryes
,
Let
mee
drown
them
;
the
Air
saith
,
Let
mee
choak
them
,
&c.
Thus
all
creatures
are
ready
to
testifie
their
indignation
against
sin
and
sinners
,
and
therefore
the
Lord
calls
so
oft
upon
the
inanimate
creatures
to
be
ashamed
and
astonished
at
the
rebellion
of
his
people
,
Isa.
1.2
.
Ier.
2.12
.
As
a
man
,
whose
stomach
is
surcharged
,
is
sick
till
he
hath
vomited
up
that
which
burdens
his
stomach
;
so
the
creature
is
even
sick
again
till
it
have
spued
out
those
wicked
inhabitants
that
burden
it
,
Levit.
18.25
.
&
20.22
.
Now
,
shall
the
insensible
creatures
groan
for
our
sin
,
and
shall
not
we
groan
for
our selves
?
shall
they
be
affected
with
our
wickedness
,
and
we
be
insensible
?
God
forbid
.
2.
Wicked
men
are
the
troublers
of
Israel
.
The
world
is
apt
to
charge
Gods
people
with
rebellion
and
troubling
of
Israel
.
As
Ahab
did
Elijah
,
and
Amaziah
the
Priest
did
Amos
,
chap.
7.10
.
and
the
Jews
the
Apostles
,
Acts
17.6
.
3.
Floods
of
sin
bring
floods
of
sorrow
.
Where
floods
of
Idolatry
,
Atheism
,
Security
,
and
Unrighteousness
go
before
,
there
floods
of
misery
ever
follow
.
In
the
old
world
there
was
a
deluge
of
sin
,
which
brought
upon
them
a
deluge
of
water
,
which
swept
them
all
away
.
God
hath
variety
of
floods
to
sweep-away
impenitent
sinners
from
the
earth
.
4.
When
Iudgements
come
,
they
seize
on
rich
men
as
well
as
on
others
.
When
the
flood
of
Gods
judgements
comes
,
every
man
shall
mourn
,
without
exception
.
Not
one
of
these
covetous
Cormorants
shall
escape
;
their
silver
and
their
gold
shall
not
avail
them
in
the
day
of
Gods
wrath
,
Prov.
11.4
.
Ezek.
7.19
,
27.
Zeph.
1.
ult.
The
sin
of
such
Oppressors
,
cryes
,
and
rests
no●
till
it
hath
brought
plagues
upon
the
heads
of
such
sinners
,
Ezek.
16.49
.
&
22.7
,
13.
Iames
5.4
.
Thus
as
they
had
sinned
universally
,
so
now
God
brings
upon
them
universal
destruction
.
VERSE
9.
And
it
shall
come
to
pass
in
that
day
,
saith
the
Lord
,
that
I
will
cause
the
Sun
to
go
down
at
noon
,
and
I
will
darken
the
earth
in
the
clear
day
.
WEE
have
seen
Israels
sin
and
sorrow
in
part
,
here
we
have
it
more
fully
amplified
.
1.
Their
prosperity
shall
be
turned
into
misery
,
and
their
mirth
into
mourning
,
vers.
9
,
10.
2.
They
shall
lose
their
Pastors
and
their
Preaching
and
shall
have
a
famine
of
spiritual
food
sent
amongst
them
,
vers.
11
,
12.
3.
Then
follows
utter
destruction
,
vers.
13
,
14.
The
Prophet
Allegorically
sets
forth
under
elegant
Metaphors
,
the
greatness
of
that
sorrow
which
was
falling
upon
Israel
;
Their
light
should
be
turned
into
darkness
,
their
joy
into
sorrow
,
their
prosperity
into
adversity
,
their
feasts
into
mourning
,
and
their
songs
into
lamentation
,
as
for
an
only
Son
.
Israel
had
injoyed
a
little
gleam
of
prosperity
which
they
thought
would
alwaies
last
,
they
thought
this
Sun
would
never
set
,
nor
this
light
ever
be
darkened
,
but
the
Lord
tells
them
,
he
would
suddenly
send
the
Army
of
the
Assyrians
upon
them
,
when
they
little
dreamed
of
it
▪
so
that
their
Sun
should
set
at
noon
,
and
the
light
be
turned
into
sudden
darkness
.
Some
take
the
words
literally
,
that
the
natural
Sun
should
set
at
noon
,
but
the
Prophet
speaks
not
of
natural
,
but
metaphorical
darkness
viz.
of
the
night
of
adversity
,
as
appears
by
that
which
follows
,
I
will
darken
the
earth
in
the
clear
day
,
what
's
that
?
why
I
will
turn
your
feasts
into
mourning
,
&c.
vers.
10.
Others
apply
this
Text
to
the
Passion
of
Christ
,
when
the
Sun
was
eclipsed
,
and
darkness
covered
the
face
of
the
whole
earth
.
But
this
is
quite
against
the
Text
and
Context
,
which
speaks
of
the
destruction
of
the
Kingdome
of
Israel
,
and
not
of
the
sufferings
of
Christ
.
In
the
verse
it self
we
have
1.
A
dreadful
judgement
threatned
in
metaphorical
terms
,
I
will
cause
your
Sun
to
go
down
at
noon
,
and
will
darken
the
earth
in
the
clear
day
.
The
same
thing
is
set
forth
in
various
terms
,
the
better
to
affect
them
.
By
Light
and
the
Sun
at
noon
,
is
meant
great
prosperity
and
gladness
,
as
2
Sam.
23.4
.
Hest.
8.16
.
Iob
18.5
,
6.
&
38.15
.
Psal.
97.11
.
&
112.4
.
By
darkness
is
meant
,
great
sorrow
,
terrour
,
captivity
,
and
fear
.
So
Iob
22.10
,
11.
Isa.
59.9
,
10.
Ier.
15.9
.
Amos
5.18
.
Micah
3.6
.
Psal.
107.10
.
Lam.
3.2
.
Hence
the
doleful
condition
of
the
damned
in
Hell
is
called
by
the
name
of
darkness
,
Matth.
22.13
.
2.
Here
is
the
time
when
this
shall
be
,
and
that
is
,
in
that
day
,
viz.
when
the
Lord
shall
come
to
execute
judgement
upon
Israel
,
for
all
their
provocations
,
and
bring
the
Army
of
their
enemies
upon
them
.
3.
Here
is
the
certainty
of
all
this
misery
,
Dixit
Dominus
,
The
Lord
,
who
cannot
lye
,
hath
spoken
it
.
Let
the
wicked
have
never
so
much
light
of
prosperity
,
let
him
shine
as
bright
as
Lucifer
,
yea
as
the
Sun
it self
,
which
is
the
fountain
of
light
,
yet
his
light
shall
be
put
out
in
obscurity
,
and
down
he
shall
,
Ier.
14.13
.
The
higher
men
are
in
their
own
conceits
without
God
,
the
more
suddenly
and
surely
shall
they
fall
.
The
summe
of
all
is
this
,
q.
d.
'T
is
true
O
yee
people
of
Israel
,
that
yee
are
now
at
the
heighth
of
your
peace
,
and
at
the
high-noone
of
your
prosperity
,
now
you
are
secure
and
flourishing
by
reason
of
those
victories
which
you
obtained
under
Jeroboam
the
second
,
Israel
:
now
you
trust
in
your
Riches
,
Success
,
and
Armies
,
and
never
once
think
of
a
fall
,
or
that
your
Sun
will
set
;
but
since
I
have
spared
you
for
a
time
,
therefore
you
conclude
that
your
judgements
will
never
come
,
but
I
will
bring
sudden
calamities
upon
you
(
saith
the
Lord
)
and
such
as
you
looked
not
for
,
so
that
your
mid-day
of
prosperity
shall
be
turned
into
the
midnight
of
adversity
;
your
peace
into
war
,
your
plenty
into
penury
,
and
your
liberty
into
restraint
:
you
shall
be
stript
of
all
by
the
merciless
Assyrian
;
and
you
that
were
but
now
the
head
,
shall
suddenly
be
made
the
heel
:
The
Sun
of
your
prosperity
shall
set
in
obscurity
,
without
the
least
glimmering
of
light
,
or
hope
of
deliverarance
.
OBSERVATIONS
.
1.
All
our
afflictions
come
from
God
.
'T
is
he
that
makes
our
Sun
to
set
at
noon
,
when
we
are
most
careless
and
secure
,
and
little
think
of
night
.
'T
is
I
,
I
,
I
,
that
create
light
and
darkness
,
Isa.
45.7
.
There
is
no
evil
of
affliction
in
the
City
but
the
Lord
doth
it
,
2.
The
wicked
may
injoy
for
a
time
a
great
light
of
prosperity
.
It
may
be
noon
and
clear
day
with
them
;
3.
When
the
wicked
are
in
highest
prosperity
,
the
Lord
can
suddenly
bring
upon
them
a
night
of
adversity
.
When
people
are
drunk
with
prosperity
,
Iob
,
cap.
3.25
.
in
our
highest
prosperity
,
fear
and
fore-see
a
day
of
adversity
.
VERSE
10.
And
I
will
turn
your
feasts
into
mourning
,
and
all
your
Songs
into
Lamentation
,
and
I
will
bring
up
Sackcloath
upon
all
loyns
,
and
baldness
upon
every
head
;
and
I
will
make
it
as
the
mourning
of
an
onely
Son
,
and
the
end
thereof
as
a
bitter
day
.
WHat
the
Prophet
had
spoken
metaphorically
and
darkly
in
the
precedent
verse
,
he
comes
and
explains
it
in
this
.
He
had
told
them
before
that
their
Sun
should
set
at
noon
;
what
's
that
,
may
some
one
say
?
why
in
plain
English
,
Your
feasts
shall
be
turned
into
mourning
,
and
all
your
songs
into
lamentation
.
The
Prophet
goes
on
still
in
setting
forth
that
sudden
and
sad
distress
which
should
surprise
Israel
,
and
because
wicked
men
are
slow
of
heart
to
beleeve
Gods
threatnings
,
therefore
he
multiplies
words
,
and
expresseth
the
same
thing
in
various
terms
,
the
better
to
awaken
them
,
and
work
upon
them
.
In
the
two
fore-going
verses
we
had
six
Ands
,
and
in
this
verse
we
have
six
more
,
which
serve
as
so
many
links
to
fasten
the
chain
of
Gods
judgements
together
.
Where
wee
have
1.
A
further
explication
of
the
judgement
threatned
,
viz.
a
turning
of
their
feasts
into
mourning
,
and
their
songs
into
lamentation
.
Quest.
But
the
Question
will
be
,
what
songs
and
feasts
doth
the
Prophet
here
speak
of
,
whether
be
they
sacred
or
prophane
?
Answ.
Both
,
1.
The
Lord
would
turn
their
common
feasts
where
they
had
prophane
singing
and
musick
,
into
weeping
and
wailing
,
Amos
6.5
,
6
,
7.
2.
Their
holy
Feasts
and
Temple
Songs
,
and
Musick
,
in
which
they
so
much
delighted
,
and
thought
that
with
such
Ceremonious
,
external
worship
God
was
well
pleased
,
these
did
but
increase
Gods
wrath
,
and
blow
up
the
fire
of
his
displeasure
against
them
,
and
therefore
the
Lord
threatens
that
these
songs
especially
should
be
turned
into
howling
,
vers.
3.
The
Jews
had
many
festivals
,
and
in
them
God
commanded
them
to
rejoyce
,
Deut.
12.18
.
They
had
also
holy
Musick
,
and
holy
songs
at
those
festivals
appointed
by
David
,
for
the
praising
of
God
,
1
Chron.
25.
But
they
being
Idolaters
,
Superstitious
,
and
hypocritical
,
resting
in
a
bare
external
performance
of
these
Ceremonial
Rites
,
and
placing
all
holiness
in
them
,
though
themselves
lived
lewdly
and
licentiously
,
Ier.
7.8
,
9
,
10
,
11.
Sacrificing
to
the
Calves
,
and
not
to
God
,
therefore
the
Lord
threatens
to
turn
even
those
religious
feasts
and
songs
(
for
of
these
the
Prophet
seems
more
especially
to
speak
)
into
mourning
and
lamentation
,
q.
d.
Hitherto
you
have
lived
secure
and
careless
,
feasting
and
singing
without
any
fear
of
God
,
or
thoughts
of
his
judgements
;
but
now
(
saith
the
Lord
)
I
will
turn
your
feasting
into
fasting
,
and
your
songs
into
lamentation
.
2.
Here
is
the
greatness
of
their
sorrow
,
set
forth
by
two
Ceremonial
Rites
,
which
were
used
in
those
Eastern
Countries
,
viz.
Sackcloth
and
Baldness
.
1.
Sackcloth
was
a
course
mourning
garment
,
made
of
black
Goats
hair
,
bound
with
a
girdle
about
their
loyns
.
'T
was
a
sign
and
symbole
of
misery
and
mourning
,
2.
Baldness
also
was
a
sign
of
the
greatest
mourning
among
the
Jews
,
and
therefore
the
Lord
threatens
here
that
he
would
bring
baldness
upon
every
head
,
that
is
,
their
miseries
should
be
so
great
,
that
they
should
pluck
off
the
very
hair
of
their
heads
for
anguish
and
sorrow
:
for
the
Jews
,
when
they
were
in
deep
distress
,
did
testifie
their
sorrow
,
as
by
sackcloth
and
renting
their
garments
;
so
by
Baldness
also
,
either
pulling
the
hair
off
their
heads
for
very
anguish
and
indignation
,
as
Ezra
did
Ezra
9.3
.
or
else
shaving
their
heads
and
beards
,
as
Iob
did
when
he
heard
that
his
children
were
dead
;
this
he
did
,
not
out
of
impatience
,
but
according
to
the
custome
of
those
times
and
Countries
,
to
express
the
greatness
of
his
sorrow
,
Iob
1.20
.
So
Isa.
3.24
.
&
15.2
.
Ier.
7.29
.
&
16.6
.
&
47.5
.
and
48.37
.
Ezek.
7.18
.
and
27.31
.
Micah
1.16
.
The
hair
of
the
head
and
beard
is
counted
an
Ornament
,
and
the
cutting
it
off
was
a
debasement
,
and
therefore
it
was
used
onely
in
cases
of
very
great
sorrow
.
Though
they
might
not
conform
themselves
to
the
Heathen
,
who
shaved
their
heads
,
and
then
dedicated
their
locks
to
Idols
,
Levit.
19.27
,
28.
Deut.
14.1
.
yet
in
sorrow
for
sin
,
and
deep
distress
,
it
was
commanded
,
Isa.
22.12
.
Micah
1.16
.
3.
Here
is
the
universality
of
this
calamity
,
it
shall
seize
upon
all
loyns
and
every
head
,
none
shall
escape
,
but
as
all
had
sinned
,
so
all
should
now
suffer
for
sin
.
4.
Here
is
a
further
Amplification
of
their
sorrow
,
drawn
from
the
Example
of
one
that
mourns
for
the
death
of
an
onely
Son
,
which
is
wont
to
be
very
bitter
and
great
.
The
Prophet
seems
to
be
at
a
stand
,
as
here
,
whence
to
borrow
comparisons
,
to
set
forth
the
greatness
of
their
sorrow
.
A
Father
which
hath
many
children
,
disperseth
his
love
among
them
all
,
but
he
that
hath
but
one
onely
Son
,
his
love
is
united
,
and
is
more
vehemently
set
upon
him
:
hence
Unice
amare
est
vehementer
amare
,
and
the
Philosopher
saith
,
the
strongest
love
is
between
two
,
not
twenty
;
for
if
it
be
divided
amongst
many
,
't
is
,
lessened
and
weakened
;
as
a
River
that
is
cut
into
many
channels
.
When
Parents
lose
one
of
many
,
it
troubles
them
,
but
yet
they
comfort
themselves
that
they
have
others
left
still
,
but
if
they
have
but
one
only
Son
,
and
he
dye
,
to
bury
all
their
hopes
in
one
onely
hopeful
childe
,
is
very
bitter
,
and
causeth
great
lamentation
.
Hence
great
sorrow
in
Scripture
is
thrice
compared
to
the
sorrowing
for
an
onely
Son
.
1.
In
the
Text
,
then
Ier.
6.26
.
where
the
Prophet
calling
upon
the
people
,
to
make
most
bitter
lamentation
for
the
great
calamities
which
were
coming
on
them
▪
hee
calls
on
them
to
mourn
as
for
an
onely
Son
.
So
Zach.
12.10
.
When
the
Jews
shall
be
converted
and
called
,
't
is
said
,
They
shall
look
upon
him
whom
they
have
pierced
,
by
an
eye
of
Faith
,
and
thou
shall
mourn
for
him
as
for
an
only
Son
,
that
is
,
in
an
high
degree
and
measure
.
'T
is
a
kinde
of
Proverbial
speech
used
by
the
Heathen
.
4
Here
is
the
duration
of
this
misery
,
it
shall
endure
to
the
end
of
the
Kingdome
of
Israel
,
and
extend
itself
to
their
posterity
.
The
end
thereof
,
viz.
of
the
Land
,
which
is
put
for
the
inhabitants
of
the
Land
,
by
a
frequent
Me●onymy
,
shall
be
as
a
bitter
day
;
that
is
,
as
a
funeral
,
mournful
day
,
because
they
shall
be
destitute
of
all
true
comfort
from
the
VVord
of
God
,
which
alone
can
keep
us
from
perishing
in
our
troubles
,
Psalm
119.92
.
The
Prophet
seems
to
prevent
an
evasion
,
and
stop
a
gap
at
which
impenitent
sinners
are
wont
to
creep
out
;
oh
(
say
they
)
though
these
troubles
be
sharp
,
yet
they
will
be
but
short
,
they
are
clouds
that
will
soon
vanish
;
but
deceive
not
your selves
(
saith
the
Prophet
)
for
the
VVrath
of
God
shall
abide
upon
you
,
and
upon
your
Posterity
even
to
the
end
;
and
when
one
wave
is
over
,
another
shall
come
,
till
it
have
swept
you
all
out
of
your
owne
Land
.
OBSERVATIONS
.
1
Plain
preaching
is
the
best
teaching
.
The
Prophet
in
this
Verse
expounds
his
Metaphors
and
allusions
,
and
makes
them
plaine
for
the
meanest
capacity
.
2
What
is
dark
in
one
place
,
the
Scripture
makes
plaine
in
another
.
What
was
spoken
mystically
,
3
Carnal
joy
ends
in
sorrow
.
As
they
that
sow
in
godly
sorrow
shall
reap
in
joy
;
so
they
that
sow
in
carnal
joy
shall
reap
in
sorrow
.
When
men
abuse
their
feasts
and
lawful
liberties
,
God
will
turn
them
into
fasts
and
mourning
,
Hos.
2.11
.
Amos
5.16
,
17.
&
6.5
,
6
,
7.
&
8.3
.
How
sad
then
is
our
condition
,
for
if
the
Lord
turn
the
feasts
of
his
owne
appointment
into
lamentation
to
a
back-sliding
people
;
what
may
we
expect
who
are
mad
upon
the
Saturnalia
,
Bacchanalia
,
&
Floralia
of
the
Heathen
,
Festivals
,
which
God
never
once
instituted
or
ordained
,
wherein
men
drink
,
dance
,
dally
,
and
give
themselves
up
to
all
manner
of
debauchery
and
prophanenesse
,
and
that
in
dayes
of
such
glorious
light
,
as
the
Nation
never
enjoyed
the
like
since
it
was
a
Nation
;
shall
not
the
Lord
visit
for
these
things
?
he
will
suddenly
and
certainly
send
some
Assyrian
or
other
to
avenge
the
dishonours
done
to
his
name
.
If
the
Lord
will
turn
holy
Feasts
and
Songs
into
lamentation
,
what
will
he
doe
to
those
that
use
prophane
and
filthy
Songs
,
to
the
corrupting
both
of
themselves
and
others
?
4
When
all
sin
,
all
must
look
to
suffer
for
sin
.
When
all
sin
▪
then
all
loyns
,
and
all
heads
must
be
made
bald
;
National
Sins
bring
National
Judgements
.
VVhen
All
the
Old
VVorld
,
All
Sodome
,
All
Ierusalem
had
corrupted
their
wayes
,
then
All
must
perish
.
But
of
this
before
.
5
In
calamitous
times
we
may
and
must
expresse
our
inward
sorrow
by
outward
Vestures
and
Gestures
.
When
Gods
hand
lies
heavie
upon
a
people
,
they
must
not
be
stupid
and
stoical
,
but
they
must
hear
the
Rod
,
and
who
hath
appointed
it
,
Micah
6.9
.
They
must
humble
themselves
under
Gods
mighty
hand
,
laying
aside
their
costly
attire
,
and
put
themselves
in
mourning
weeds
.
It
is
not
sufficient
that
we
grieve
inwardly
for
our
sins
,
and
Gods
Judgements
upon
us
for
sin
;
but
we
must
also
expresse
our
sorrow
by
external
signs
.
David
wept
and
put
on
Sackcloth
,
Psal.
38.11
.
and
so
did
,
Ier.
ch.
9.1
.
and
Nehem.
ch.
1.4
.
Iob
abhorred
himself
,
and
repented
in
dust
and
ashes
.
Iob
42.6
.
Caut.
Yet
a
Caveat
must
be
here
entred
,
we
must
not
rest
in
bare
external
weeping
,
6
Sin
is
a
bitter
thing
.
7
When
a
Nation
is
ripe
for
ruine
,
God
will
utterly
destroy
them
.
His
patience
will
no
longer
wait
upon
them
,
but
they
and
theirs
shall
perish
in
their
iniquity
,
and
the
end
shall
be
a
bitter
day
.
The
wicked
use
to
promise
themselves
light
,
but
they
shall
finde
darknesse
;
they
promise
themselves
deliverance
and
joy
,
but
they
shall
finde
bitternesse
and
sorrow
even
to
the
end
of
their
dayes
.
VERSE
11
,
12.
Behold
,
the
days
come
saith
the
Lord
God
,
that
I
will
send
a
famine
in
the
Land
,
not
a
famine
of
bread
,
nor
a
thirst
for
water
,
but
of
hearing
the
words
of
the
Lord
.
And
they
shall
wander
from
Sea
to
Sea
,
and
from
the
North
even
to
the
East
,
they
shall
run
to
and
fro
to
seek
the
Word
of
the
Lord
,
and
shall
not
find
it
.
THe
Prophet
had
before
set
forth
those
sad
Calamities
,
and
external
Miseries
which
should
seize
upon
the
ten
Tribes
;
be
now
proceeds
,
and
fore-tells
them
of
farre
greater
evils
which
should
come
upon
them
,
viz.
not
a
famine
of
bodily
bread
(
for
of
that
he
had
spoken
before
,
Amos
4.6
.
)
but
a
Spiritual
famine
of
the
Word
of
God
,
which
should
feed
their
souls
to
eternal
life
:
This
is
the
Judgement
of
Judgements
,
usually
the
last
and
sorest
.
As
the
giving
of
Gods
VVord
to
a
People
is
the
choysest
Blessing
,
so
the
taking
of
it
away
is
the
heaviest
Curse
;
as
having
all
other
Curses
attending
it
.
It
is
a
sign
of
Gods
rejecting
and
reprobating
of
a
people
,
when
he
will
not
vouchsafe
to
speak
unto
them
by
his
Ministers
.
As
it
is
a
sign
that
God
hath
some
people
in
that
place
to
which
hee
sends
his
Messengers
,
Acts
18.9
,
10
,
11.
so
their
departure
from
a
place
and
people
is
an
evident
sign
of
his
displeasure
against
them
,
Acts
13.46
Mat.
10.14.15
.
In
this
Verse
we
have
,
1.
A
note
of
Attention
,
Behold
,
q.
d.
I
shall
now
tell
you
of
a
more
direful
and
dreadful
Judgement
than
ever
,
and
therefore
it
concerns
you
diligently
to
attend
.
2
Here
is
the
Judgement
threatned
,
and
that
is
a
Famine
,
which
is
amplified
and
illustrated
by
an
Antithesis
,
it
is
not
an
external
,
corporal
famine
,
't
is
not
a
famine
of
material
bread
,
but
which
is
far
worse
,
't
is
a
spiritual
famine
,
a
losse
of
heavenly
food
,
a
want
of
the
bread
of
life
;
this
famine
should
be
so
great
,
that
they
should
run
from
Sea
to
Sea
,
and
from
one
part
of
the
Land
to
another
,
and
yet
should
not
injoy
it
.
The
Lord
in
great
mercy
had
sent
his
Prophets
amongst
them
,
to
call
them
to
repentance
,
but
they
like
ungrateful
and
rebellious
sinners
contemned
Gods
Ordinances
,
prophaned
his
holy
things
,
and
persecuted
his
Messengers
,
till
the
wrath
of
the
Lord
broke
forth
,
and
there
was
no
remedy
.
They
loathed
Gods
Mannah
,
and
longed
to
be
at
their
Garlick
and
Onions
in
Egypt
again
.
They
were
dead
under
lively
Oracles
,
and
barren
under
fruitful
means
of
grace
,
and
therefore
the
Lord
was
now
resolved
no
longer
to
plow
such
Rocks
,
nor
sow
such
sands
;
but
since
they
would
not
serve
him
with
gladness
of
heart
in
the
abundance
of
all
things
,
therefore
they
should
now
be
made
to
serve
their
enemies
in
the
want
of
all
things
.
They
that
would
not
hear
and
obey
the
Prophets
of
God
in
their
own
Land
,
should
now
be
ca●t
out
of
all
,
and
be
made
to
serve
strange
gods
in
a
strange
Land
.
As
God
had
before
exalted
them
to
Heaven
in
the
use
of
means
,
and
given
them
many
excellent
Prophets
that
did
fully
and
faithfully
dispense
his
Word
unto
them
;
so
now
,
their
Prophets
should
be
taken
from
them
,
and
they
should
have
a
spiritual
famine
,
and
be
made
to
know
the
price
of
Gods
mercies
by
the
wanting
of
them
.
The
word
Famine
,
implies
two
things
,
1.
It
sets
forth
the
nature
of
Gods
Word
,
't
is
the
food
of
the
soul.
Look
what
bread
and
water
is
to
the
body
,
that
,
and
much
more
is
the
Word
of
God
unto
the
soul.
2.
It
imports
the
greatness
of
the
judgement
,
it
should
be
a
Famine
,
not
a
famine
of
bread
,
that
is
but
a
petty-judgement
,
a
flea-biting
,
as
nothing
comparatively
to
this
;
though
the
bodily
famine
simply
considered
in
it self
,
be
one
of
Gods
sore
judgements
,
as
I
have
shewed
before
,
on
Amos
4.6
.
yet
that
pincheth
but
the
out-side
,
the
carkass
,
and
may
bee
sent
in
mercy
to
the
soul
:
but
this
famine
of
the
Word
is
a
spiritual
judgement
that
destroies
the
soul
,
and
is
a
sign
of
Gods
greatest
wrath
against
a
people
,
and
is
usually
accompanied
with
many
other
judgements
.
3.
Here
is
the
Author
of
this
famine
,
and
that
is
God
,
I
will
send
,
4.
Here
is
the
time
when
this
should
be
,
and
that
is
suddenly
,
The
dayes
come
,
q.
d.
The
time
will
come
,
and
is
now
at
hand
,
when
your
Sun
shall
set
at
noon
,
and
a
spiritual
famine
shall
surprise
you
.
5.
Here
is
the
certainty
of
all
this
,
'T
is
not
man
,
but
the
Lord
that
saith
it
,
who
will
fulfil
every
threatning
upon
the
heads
of
these
sinners
.
OBSERVATIONS
.
1.
The
preaching
of
the
Word
is
the
spiritual
food
of
the
soul
,
and
therefore
the
want
of
it
is
here
rightly
stiled
a
famine
.
Man
consists
of
two
parts
,
of
Soul
and
Body
,
and
both
these
must
be
fed
;
Will
.
Bartons
third
sermon
on
Jer.
3.15
.
p.
260.
hence
it
is
called
Food
,
Ier.
3.15
.
&
15.16
.
Iohn
21.15
,
17.
Act.
20.28
.
'T
is
here
,
and
here
onely
that
Christ
the
bread
of
life
is
revealed
unto
us
,
Iohn
6.35
.
Prov.
9.1
.
to
7.
'T
is
in
the
Gospel
that
wee
have
a
feast
full
fraught
with
spiritual
delicates
,
Psal.
65.4
.
Isa.
●5
.
6
.
&
55.1
,
2.
Hence
David
makes
such
bitter
lamentation
for
want
of
it
,
Psal.
42.2
,
3.
and
84.
and
't
is
made
one
note
of
Gods
people
,
that
they
mourn
for
want
of
the
holy
Assemblies
,
Zeph.
3.18
.
Lam.
1.4
,
7.
and
2.6
,
7.
and
4.1
.
and
5.18
.
I●●
esteemed
the
word
of
the
Lord
above
his
necessary
food
,
Job
23.12
.
He
did
not
only
esteem
it
above
Lands
and
livings
,
above
gold
and
silver
,
but
even
above
his
appointed
food
,
without
which
he
could
not
live
.
He
did
more
earnestly
desire
it
,
more
heartily
delight
in
it
,
and
more
highly
prize
it
,
than
he
did
his
necessary
food
,
without
which
he
could
not
●ubsist
.
He
had
rather
lose
his
usual
meals
,
than
lose
his
opportunities
of
meditation
on
the
Word
of
God
.
Hence
't
is
that
Gods
Ministers
are
called
Stewards
,
1
Cor.
4.1
,
2.
Titus
1.7
.
which
must
dispense
this
Bread
of
Life
according
to
the
capacity
of
their
Hearers
.
They
must
give
Milk
to
Babes
,
and
strong
meat
to
strong
men
;
for
Gods
Word
is
both
Semen
&
Pabulum
,
it
is
the
seed
by
which
we
are
new-born
,
Iam.
1.18
.
1.
Pet.
1.23
.
and
the
food
by
which
we
are
nourisht
after
,
1
Pet.
2.2
.
by
this
the
dead
are
inlivened
,
Ioh.
5.25
.
the
dark
inlightned
,
Psal.
19.8
.
and
the
sorrowful
comforted
,
Isa.
40.1
,
2.
This
shewes
the
great
necessity
and
benefit
of
the
preaching
of
Gods
Word
,
and
should
make
us
prefer
it
unto
our
chiefest
joy
.
But
to
this
point
I
have
spoken
at
large
in
a
set
Treatise
.
2
Contempt
of
Gods
Word
brings
a
famine
of
the
Word
.
The
Lord
here
suites
his
Judgements
to
his
Peoples
sins
.
He
had
in
great
mercy
raised
up
for
this
people
of
their
owne
Sons
for
Prophets
,
and
taught
them
(
not
by
strangers
)
but
by
Children
that
came
from
their
owne
loyns
,
yet
they
ungratefully
said
to
the
Prophets
,
Prophesie
not
,
Amos
2.11
,
12.
and
commanded
this
our
plain-dealing
Prophet
to
preach
no
more
at
Bethel
,
but
to
goe
see
some
other
Countries
,
Amos
7.12
,
13
,
16.
Hinc
illae
Lachrymae
!
This
brought
the
famine
amongst
them
.
VVhen
God
shall
bestow
the
preaching
of
the
VVord
upon
a
people
,
which
is
the
choycest
gift
which
he
can
bestow
on
the
Sons
of
men
,
and
they
shall
loathe
this
Mannah
,
and
vilifie
those
that
bring
it
;
Amaziah
;
When
men
will
not
receive
the
truth
in
love
,
God
will
give
them
over
to
strong
delusions
,
that
they
shall
beleeve
lyes
.
A
dreadful
Curse
!
2
Thes.
2.11
.
q.
d.
Since
I
have
given
them
Light
,
and
shewed
them
my
Truth
,
and
the
way
to
Heaven
,
but
they
have
rejected
it
;
therefore
there
shall
come
false
Prophets
,
and
shall
cry
down
Ordinances
,
Sabbaths
,
&c.
and
you
shall
beleeve
them
that
shall
set
up
humane
inventions
,
and
you
shall
follow
them
.
When
Children
abuse
their
Bread
and
play
with
it
,
and
trample
it
under
feet
,
it
is
time
for
Parents
to
take
it
from
them
.
To
bring
these
things
à
Thesi
ad
Hypothesin
,
and
to
apply
this
contempt
of
the
Word
to
our
se●ves
▪
it
may
make
us
tremble
to
think
whither
we
are
fallen
;
Since
the
Apostles
times
the
Gospel
never
shone
so
brightly
as
it
doth
at
this
day
,
and
never
was
it
and
the
Ministers
of
it
more
openly
vilified
,
and
that
by
many
old
Professors
(
who
are
turned
blasphemers
)
than
at
this
day
;
and
therefore
wee
may
justly
fear
that
the
Lord
will
punish
our
abuse
of
Light
with
the
darkness
of
Popery
;
and
take
his
Gospel
from
us
,
and
give
it
to
a
people
that
shall
yeeld
him
better
fruits
of
it
than
wee
have
done
.
Sad
tidings
alwayes
follow
the
contempt
of
the
glad
tidings
of
the
Gospel
;
and
they
that
think
they
have
too
much
Preaching
,
shall
at
last
have
none
at
all
.
When
Ierusalem
began
to
abuse
the
Prophets
,
they
were
quickly
made
a
desolation
.
3
The
loss
of
the
Word
of
God
is
the
sorest
losse
.
No
famine
like
this
famine
,
no
judgement
like
this
judgement
,
Lam.
1.4
.
it
is
the
heaviest
that
can
befall
a
people
on
this
side
Hell
;
which
made
Luther
say
,
I
would
not
live
in
Paradise
without
the
Word
,
but
with
it
I
could
make
a
shift
in
Hell
it self
.
David
knew
this
full
wel
,
and
therefore
in
the
midst
of
all
his
wants
,
he
was
most
sensible
of
this
,
and
begs
it
as
that
one
thing
necessary
,
that
he
might
dwell
in
the
House
of
the
Lord
,
Psal.
27.4
.
It
is
true
,
Corporal
famine
is
very
terrible
,
and
brings
people
into
sad
perplexities
,
-
1
That
and
other
Judgements
pinch
but
the
body
,
-
2
That
may
be
a
means
to
bring
a
man
home
to
God
,
but
this
increaseth
,
and
confirms
the
separation
between
God
and
the
soul.
-
3
That
kills
but
the
body
at
worst
,
but
this
destroyes
both
body
and
soul.
So
that
as
our
Saviour
said
in
another
case
,
about
fearing
of
men
,
so
may
I
say
,
about
fearing
of
●amines
;
fear
not
that
famine
which
can
but
kill
the
body
,
but
I
will
fore-tell
you
what
you
should
fear
;
Fear
that
Famine
which
can
destroy
both
body
and
soul
,
yea
I
say
unto
you
,
fear
that
.
-
4
Here
is
a
Thirst
added
to
the
famine
,
a
thirst
of
water
.
Though
God
sometimes
punisheth
Cities
with
famine
,
yet
they
may
have
water
to
drink
;
but
if
they
want
both
bread
,
and
especially
water
,
the
distress
lyes
very
heavy
;
for
Thirst
if
it
be
in
extremity
,
q.
d.
if
it
be
a
great
Judgement
to
be
tormented
with
bodily
famine
and
thirst
;
how
great
is
the
Judgement
then
that
I
denounce
against
you
,
who
shall
have
both
famine
and
thirst
,
and
that
not
of
bodily
bread
or
water
,
but
of
the
Word
of
God
,
which
is
the
Bread
and
Water
of
Life
,
and
as
farre
excells
all
Corporal
bread
,
as
the
Soul
excells
the
body
?
And
as
it
is
sad
to
have
children
cry
for
bodily
bread
,
and
there
is
none
to
give
them
;
so
it
is
much
more
sad
when
men
shall
cry
for
Spiritual
bread
,
and
there
is
none
that
can
or
will
give
it
them
.
2
As
the
giving
of
Preachers
to
dispen●e
the
Word
unto
us
is
reckoned
as
the
choycest
mercy
,
Job
33.23
,
24.
Isa.
30.20
,
21.
Jer.
3.15
.
Ephes.
4.11
.
because
it
brings
light
in
darknesse
,
joy
in
sorrow
,
Will
.
Burton
on
Jer.
3.15
.
Ser.
3.
life
in
death
,
health
in
sicknesse
,
strength
in
weaknesse
,
and
brings
us
to
an
interest
in
God
,
and
having
him
we
have
the
Mine
,
the
Fountain
,
All.
So
on
the
contrary
,
the
removal
of
the
Word
from
a
people
,
is
reckoned
amongst
the
sorest
Judgements
,
1
Sam.
28.6
.
Psal.
74.9
.
Prov.
29.18
.
Lam.
2.9
.
Ezek.
3.26
.
Hos.
4.17
.
Micah
2.6
.
Mat.
15.14
.
dry
Breasts
are
reckoned
as
a
Curse
,
V.
Sal
Terrae
cap.
3.
p.
45.
Hos.
9.14
.
for
when
the
Word
goes
,
the
greatest
Mercies
and
Priviledges
of
a
People
goe
with
it
.
Rev.
2.5
.
God
goes
too
,
2
Chron.
15.3
.
and
woe
to
a
people
when
God
goes
,
Hos.
9.12
.
then
men
may
persecute
us
,
and
there
is
none
to
deliver
us
,
Psal.
71.11
.
when
he
is
gone
,
the
glory
of
a
People
is
gone
,
Isa.
4.
●
.
As
the
Ark
,
that
was
a
Symbol
and
sign
of
Gods
presence
amongst
his
People
,
was
called
the
Glory
of
Israel
,
1
Sam.
4.
ult.
So
the
Preaching
of
the
Gospel
amongst
us
is
our
glory
,
Hag.
2.9
.
and
if
it
depart
,
we
may
write
Ichabod
upon
all
our
other
enjoyments
,
that
is
,
There
is
no
glory
;
for
the
glory
is
departed
from
Israel
since
the
Ark
of
God
is
taken
.
It
is
said
of
Constantinople
,
that
it
is
fortified
with
three
Bulwarks
▪
1.
VVith
Wood
,
i.
e.
with
Shipping
.
2.
VVith
Stones
,
i.
e.
with
high
VValls
,
3.
VVith
Bones
,
i.
e.
with
valiant
men
.
But
it
wants
a
fourth
,
vi●
.
The
presence
of
God
in
his
Ordinances
,
without
which
all
other
Fortifications
are
but
vain
,
Isa.
22.8
,
9
,
10
,
11
,
12.
Nahum
3.12
,
13.
Christ
is
called
a
King
,
Psal.
2.6
.
&
110.3
.
Zach.
9.9
.
now
the
presence
of
a
King
is
the
glory
of
a
place
;
and
where
he
is
truly
preached
,
there
he
is
truly
present
;
though
the
place
and
people
be
never
so
mean
.
Vilissimus
pagus
est
eburneum
Palatium
,
ubi
est
sincerus
Pastor
,
&
fideles
aliqui
.
Luther
.
2
The
Protection
of
a
people
goes
.
Where
there
is
no
Vision
,
there
a
people
lye
naked
,
and
exposed
to
Divine
displeasure
,
and
all
Gods
sore
Judgements
break
in
upon
them
Prov.
29.18
.
the
contempt
of
the
VVord
laid
this
potent
and
flourishing
Kingdome
of
Israel
in
the
dust
.
3
Peace
,
Plenty
,
Comfort
,
Riches
,
all
goe
when
the
Gospel
goes
.
As
the
Gospel
comes
not
empty
handed
to
a
People
,
but
brings
Peace
,
Plenty
,
Renown
,
and
Glory
with
it
,
Exod.
20.24
.
(
Isa.
60.
that
whole
Chapter
)
so
when
ever
the
Gospel
goes
,
these
concomitants
goe
along
with
it
.
As
we
see
in
Ierusalem
which
lies
now
in
the
dust
,
and
the
seven
Churches
of
Asia
.
4
Salvation
goes
,
for
the
Preaching
of
the
VVord
is
the
ordinary
means
of
Salvation
.
Those
that
sin
away
the
ordinary
means
must
never
look
for
extraordinary
;
whom
God
saves
now
,
he
saves
by
Preaching
,
Rom.
1.16
.
1
Cor.
1.21
.
5
VVithout
the
VVord
we
cannot
grow
in
Grace
,
it
is
not
sufficient
that
we
have
the
truth
of
Grace
,
but
God
looks
that
we
should
shew
it
by
our
growth
in
grace
,
2
Pet.
3.18
.
&
1
Pet.
2.2
.
6
Without
the
VVord
no
comfort
,
we
shall
perish
in
our
afflictions
unlesse
Gods
Law
be
our
delight
,
Psal.
119.92
.
It
is
through
comfort
of
the
Scriptures
that
we
have
hope
,
Rom.
15.4
.
7
VVithout
the
VVord
we
are
naked
,
and
cannot
defend
our selves
;
it
is
with
this
sword
of
the
Spirit
that
we
defend
our selves
against
the
assaults
of
our
Spiritual
adversaries
,
Ephes.
6.17
.
8.
If
the
Word
be
gone
,
we
have
no
Rule
to
walk
by
,
no
Star
to
direct
us
,
and
so
shall
run
into
the
boggs
of
unwritten
Traditions
,
Revelations
,
New-lights
,
and
a
thousand
old
errours
.
If
once
we
forsake
the
Law
and
the
Testimony
,
to
walk
in
the
light
of
our
own
fire
,
following
our
own
corrupt
reason
,
we
are
sure
at
last
to
lye
down
in
sorrow
,
Isa.
50.11
.
9.
When
the
VVord
departs
and
goes
out
,
then
all
miseries
croud
in
.
Non
datur
vacuum
,
holds
true
in
Divinity
,
as
well
as
in
Philosophy
.
1.
Then
the
Devil
sets
up
his
Throne
,
Rev.
2.13
.
and
wickednesse
abounds
.
VVhen
Christs
Kingdome
goes
down
,
then
Satans
comes
up
;
when
the
Sun
sets
,
night
follows
.
2.
Your
children
will
be
Idolaters
,
and
you
will
bring
forth
children
to
the
murderer
;
when
people
have
not
the
true
God
,
they
will
have
a
false
one
.
3.
Many
temporal
plagues
will
follow
,
as
appears
by
the
two
following
verses
,
vers.
13
,
14.
Where
the
famine
of
the
Word
goes
before
,
there
Sword
,
Plague
,
Famine
,
and
other
Judgements
usually
follow
.
In
Queen
Maries
time
,
when
we
lost
the
Word
,
we
had
losses
by
Sea
,
and
losses
by
Land
,
and
had
such
a
terrible
famine
,
that
the
people
were
forced
to
make
bread
of
Acorns
.
When
Truth
and
Gods
Ordinances
are
gone
,
Vines
and
Fig-trees
will
not
be
long
after
,
Let
us
then
use
all
means
to
prevent
this
Land-destroying
Judgement
;
to
this
end
,
1.
Be
humbled
for
the
sins
of
the
times
,
which
call
for
the
removing
of
our
Candlestick
out
of
its
place
.
2.
Besiege
Heaven
with
your
prayers
,
Mat.
9.36
.
this
is
an
Omnipotent
Engine
,
Est
quaedam
p●ecum
omnipotentia
.
Luther
.
whereby
we
conquer
God
.
To
quicken
your
prayers
,
consider
what
a
sad
losse
the
losse
of
the
Word
is
,
as
you
have
seen
in
nine
particulars
before
.
3.
Walk
as
becomes
the
Gospel
;
Sangar
.
Morn
.
Lect
9.
p.
93
,
94
,
&c.
if
any
thing
remove
the
Gospel
from
amongst
us
,
't
is
our
prophane
,
impure
,
ungospel-like
,
loose
conversation
that
will
do
it
.
4.
As
corporal
,
so
spiritual
famine
comes
from
God
.
As
all
evil
of
affliction
,
so
this
amongst
the
rest
comes
from
him
.
1.
He
sometimes
sends
it
immediately
,
when
he
chargeth
the
Prophets
to
prophesie
no
more
in
his
name
.
As
he
commands
the
clouds
to
with-hold
their
Rain
,
and
so
brings
a
corporal
famine
;
so
when
sinners
grow
obstinate
,
he
commands
his
Ministers
to
with-hold
their
spiritual
showers
,
and
to
let
them
alone
,
that
they
may
perish
in
their
iniquity
,
Hos.
4.17
.
Mat.
15.14
.
2.
When
by
death
he
takes
away
his
Ministers
,
when
people
cast
dirt
upon
them
,
the
Lord
casts
dust
upon
them
,
and
hides
them
in
their
graves
from
the
revilings
of
men
.
2.
Mediately
,
1.
By
a
corrupt
Magistracy
.
Thus
Ahab
and
Iesabel
persecuted
the
true
Prophets
,
and
made
them
hide
themselves
in
caves
.
So
Herod
that
Tyrant
cut
off
Iohn
Baptists
head
.
2.
By
a
corrupt
Ministery
;
false
Prophets
in
all
ages
have
been
the
greatest
persecutors
of
the
true
.
Thus
Amos
here
hath
Amaziah
the
high
Priest
of
Bethel
against
him
,
Amos
7.10
.
His
punishment
you
may
read
,
vers.
17.
Thus
Pashur
the
Priest
smote
Ieremiah
,
and
put
him
in
the
stocks
,
Ier.
20.7
.
My
Lord
Annas
and
Caiphas
the
High
Priest
,
with
the
Scribes
and
Pharisees
were
the
greatest
enemies
to
Christ
and
his
Apostles
.
3.
When
men
are
given
up
in
judgement
to
their
own
hearts
lusts
,
so
that
they
stop
their
ears
against
the
Word
,
and
will
not
hear
,
Zach.
7.12
.
4.
When
men
muzzle
the
mouths
of
these
laborious
Oxen
,
V.
Salterrae
.
cap.
8.
p.
122.
and
ungratefully
change
their
wages
,
and
withdraw
the
Oyl
from
the
Lamp
,
and
pick
the
tallow
from
the
weik
.
'T
is
just
with
God
to
starve
such
souls
,
as
would
starve
his
Ministers
bodies
;
you
must
therefore
buy
the
Truth
,
and
with
the
wise
men
,
part
with
your
gold
and
silver
for
Christ
,
Mat.
2.11
.
You
may
buy
gold
too
dear
,
but
you
cannot
buy
Christ
and
his
Truth
too
dear
;
though
you
part
with
all
your
temporals
for
the
Gospel
,
you
have
made
a
wise
bargain
,
Matth.
13.44
.
5.
Spiritual
curiosity
and
niceness
,
when
men
have
itching
ears
,
so
that
they
cannot
indure
sound
Doctrine
,
2
Tim.
4.4
.
When
nothing
will
down
but
quails
,
and
picking-meat
,
they
are
all
for
flourishes
,
and
Rhetorical
strains
,
and
smoothe
things
,
Isa.
30.
●0
.
The
doctrine
of
Mortification
and
Self-denial
will
not
down
with
them
.
6.
Barrenness
under
the
means
of
grace
,
when
we
do
not
answer
Gods
cost
and
care
,
then
he
pulls
up
the
hedge
,
and
laies
all
waste
,
Isa.
5.1
,
2
,
3.
Mat.
21.43
.
Rev.
2.3
.
They
that
will
not
work
in
the
day
,
shall
lamen●
their
folly
in
the
night
;
Thomas
Taylors
Serm.
on
that
Text
,
in
his
Sermons
,
in
folio
p.
207
,
&c.
☜
they
that
will
not
serve
God
in
the
injoyment
of
Ordinances
,
shall
serve
their
lusts
in
the
want
of
them
.
Let
us
therefore
walk
in
the
light
,
whilst
we
have
the
light
,
when
the
night
comes
no
man
can
work
.
VERSE
12.
And
they
shall
wander
from
Sea
to
Sea
,
and
from
the
North
even
to
the
East
,
they
shall
run
to
and
fro
to
seek
the
Word
of
the
Lord
,
and
shall
not
finde
it
.
IN
this
verse
we
have
a
further
aggravation
of
this
peoples
misery
,
viz.
that
they
should
seek
what
they
had
despised
,
and
withall
they
should
have
a
frustration
of
their
expectation
.
They
had
contemned
the
Word
of
the
Lord
,
and
now
God
in
his
just
judgement
will
make
them
know
the
worth
of
his
Word
by
the
wanting
of
it
.
They
shall
wander
from
Sea
to
Sea
.
They
shall
trouble
themselves
without
any
profit
.
They
hated
the
light
,
and
therefore
now
they
shall
sit
in
darkness
;
they
contemned
Gods
Prophets
,
and
now
they
shall
not
be
troubled
with
them
;
formerly
God
sent
in
his
Prophets
,
rising
early
to
seek
them
,
but
now
since
by
their
sins
they
had
driven
both
God
and
his
Prophets
from
them
,
they
should
run
from
Sea
to
Sea
,
that
is
,
from
the
Red
Sea
Southward
,
to
the
Mediterranean
Sea
VVestward
(
which
were
the
bounds
of
the
Land
of
Canaan
,
Numb.
34.3
.
Iosh.
1.4
.
Ioel
2.20
.
Zach.
9.10
.
)
Yea
they
should
run
from
North
acrosse
unto
the
East
,
Q.
Here
a
Question
will
arise
,
Hath
not
the
Lord
promised
,
that
those
that
ask
shall
have
,
and
they
that
seek
shall
find
,
and
such
as
hunger
and
thirst
shall
be
blessed
,
how
comes
it
then
to
passe
,
that
this
people
seek
the
Word
of
the
Lord
,
and
yet
cannot
finde
it
?
A.
The
Answer
is
easie
,
there
is
a
two-fold
seeking
and
thirsting
.
1
A
seasonable
,
serious
,
and
sincere
seeking
after
God
in
his
Worship
,
and
to
such
the
Promise
runs
,
that
they
shall
finde
,
Prov.
8.17
.
God
never
sayes
to
the
genuine
seed
of
Iacob
,
Seek
my
face
in
vain
,
Isa.
45.19
.
This
Spiritual
hungring
and
thirsting
after
the
sincere
milk
of
the
Word
,
that
we
may
grow
thereby
,
is
an
infallible
evidence
of
grace
.
2
There
is
a
formal
,
feigned
,
late
seeking
of
Gods
Word
,
Luke
13.24
.
only
in
the
time
of
trouble
,
when
pain
oppresseth
them
;
such
may
seek
,
but
they
shall
never
find
:
and
thus
it
was
with
Israel
here
,
they
sought
not
the
Word
out
of
any
love
to
it
,
nor
yet
to
be
converted
by
it
,
but
being
in
trouble
,
and
seeing
(
when
it
was
too
late
)
what
a
blessing
they
had
lost
,
they
now
howl
after
it
,
as
those
did
for
bodily
food
,
But
these
did
seek
,
therefore
they
shall
find
;
and
these
did
hunger
and
thirst
after
the
word
,
therefore
they
shall
bee
blessed
.
The
Major
must
be
limited
,
thus
:
All
that
seek
aright
,
and
all
that
doe
truly
hunger
and
thirst
after
the
Word
shall
be
blessed
.
But
these
did
seek
aright
,
and
did
truly
hunger
and
thirst
after
the
Word
.
That
is
false
,
for
by
hunger
and
thirst
here
is
not
meant
their
hungring
after
the
VVord
,
but
it
implies
a
want
of
the
VVord
;
as
a
man
that
is
pined
wants
food
,
so
in
Israel
there
should
be
a
great
want
of
the
Prophets
to
preach
the
Word
unto
them
.
Some
take
the
words
in
an
Allegorical
,
Mystical
sense
,
and
apply
it
to
the
Iewes
after
they
had
Crucified
Christ
,
and
stoned
the
Prophets
,
they
should
run
from
place
to
place
to
seek
the
VVord
of
the
Lord
,
and
should
not
find
it
.
But
this
is
too
lax
and
general
,
and
is
against
the
context
,
which
applies
it
to
the
ten
Tribes
,
vers.
14.
OBSERVATIONS
.
1
Those
that
will
find
the
Lord
when
they
seek
him
,
must
seek
him
whilst
he
may
be
found
,
Isa.
55.6
.
Psal.
32.6
.
2
Cor
6.2
.
VVe
must
walk
in
the
light
whilst
we
have
the
light
,
the
night
comes
when
no
man
can
work
,
2
The
scarcity
of
the
Word
(
many
times
)
makes
it
to
bee
more
highly
prized
by
us
.
VVhen
this
Mannah
fell
thick
about
this
people
they
regarded
it
not
,
but
now
they
have
lost
their
Prophets
they
can
run
from
Sea
to
Sea
to
seek
them
.
Those
Sermons
and
Ordinances
which
people
vilify
now
,
when
God
removes
them
,
they
will
magnifie
and
praise
them
.
there
was
no
open
Vision
;
there
was
not
a
known
Prophet
in
those
dayes
to
teach
the
people
,
and
this
made
the
Ordinances
so
precious
then
,
1
Sam.
3.1
.
The
Commonness
of
the
Sun
,
Lament
this
thy
folly
,
and
beseech
the
Lord
to
make
thee
know
the
worth
of
his
blessings
by
the
enjoying
,
rather
than
by
the
wanting
of
them
.
3
When
people
want
the
Word
of
God
they
should
goe
from
place
to
place
,
yea
from
Land
to
Land
,
rather
than
pine
and
perish
for
want
of
instruction
.
In
times
of
Dearth
we
see
how
farre
people
will
travel
for
food
for
their
Bodies
(
as
Iacobs
Sons
did
from
Canaan
to
Aegypt
)
and
shall
not
we
take
more
pains
for
our
immortal
Souls
?
If
the
Queen
of
Sheba
(
a
person
of
great
wealth
and
worth
)
went
above
a
thousand
miles
to
hear
the
VVisdome
of
Solomon
,
how
farre
should
we
goe
to
hear
a
greater
than
Solomon
?
Luke
11.31
.
How
farre
will
men
ride
and
run
for
the
profits
and
pleasures
of
their
bodies
,
the
Week-dayes
to
hear
him
,
and
he
never
reproved
them
for
it
,
but
fed
their
souls
and
bodies
,
Luke
6.17
.
VER.
13.
In
that
day
shall
the
fair
Virgins
,
and
the
young
men
,
faint
for
thirst
.
IN
the
two
precedent
Verses
the
Prophet
threatens
a
Spiritual
famine
,
now
follows
a
Corporal
famine
and
destruction
,
from
which
none
should
escape
;
neither
the
Young
mans
strength
,
nor
the
Virgins
Beauty
should
any
whit
avayl
them
in
that
day
.
In
this
Verse
we
have
,
1
A
Judgement
threatned
,
and
that
is
Thirst
,
they
should
faint
for
thirst
.
The
question
will
be
,
what
is
meant
by
Thirst
here
?
1.
Some
take
it
literally
for
corporal
thirst
,
which
in
those
hot
Countries
where
they
wanted
water
,
was
a
very
grievous
thing
.
Poor
that
want
bread
,
yet
have
water
many
times
to
refresh
them
,
but
when
a
people
have
neither
bread
nor
water
,
it
must
needs
go
hard
with
them
.
2.
This
Thirst
sets
forth
the
great
poverty
,
and
extream
want
of
all
things
which
this
people
should
be
brought
into
,
(
so
the
word
is
used
,
Deut.
28.48
.
Isa.
44.3
.
for
great
afflictions
)
and
the
terrour
of
that
final
judgement
which
was
coming
upon
them
.
They
should
not
have
so
much
as
a
little
water
to
quench
their
thirst
,
but
they
should
faint
for
thirst
,
(
as
men
use
to
do
in
such
cases
)
Psal.
107.5
.
Isa.
51.19
,
20.
This
sense
I
take
to
be
the
most
genuine
.
3.
Yet
others
take
Thirst
Metaphorically
;
for
Spiritual
Thirst
,
Gods
wrath
should
burn
them
,
and
burden
them
,
and
yet
they
should
have
none
to
refresh
and
comfort
them
in
their
trouble
.
VVe
have
a
Comment
on
this
Text
,
in
Hos.
2.3
,
4.
where
the
Lord
threatens
to
strip
these
Idolatrous
Israelites
naked
,
as
in
the
day
when
they
were
born
,
and
to
make
them
a
wilderness
,
and
set
them
in
a
dry
Land
,
and
stay
them
with
thirst
;
that
is
,
he
would
destroy
them
with
the
scorching
heat
of
his
wrath
,
not
tempered
with
any
grace
or
comfort
.
So
great
should
their
misery
be
,
that
they
should
want
both
corporal
and
spiritual
refreshing
.
2.
Here
are
the
persons
which
should
perish
,
and
those
are
the
prime
and
flower
of
the
Land
,
the
very
hope
of
posterity
.
The
beautiful
Virgins
,
and
the
Young
Men.
These
usually
sin
with
an
high
hand
,
in
open
contempt
of
God
and
his
word
,
they
sin
with
more
height
and
violence
of
affection
,
than
elder
persons
use
to
do
,
and
therefore
the
Lord
threatens
them
especially
.
Virgins
use
to
be
spared
by
men
for
their
tenderness
and
beauty
,
but
God
is
no
respecter
of
persons
,
and
young
men
are
strong
,
and
can
better
shift
for
themselves
,
yet
these
,
even
these
,
for
all
their
beauty
,
vigour
and
strength
,
shall
faint
and
dye
,
3.
Here
is
the
time
when
all
this
shall
come
upon
them
,
'T
is
in
that
day
,
Thomas
Taylor
,
on
Amos
8.13
,
14.
in
folio
p.
263
,
&c.
viz.
when
Israel
shall
go
into
captivity
,
and
be
carried
out
of
his
own
Land
by
the
cruel
Assyrians
;
when
Samaria
should
be
taken
,
and
Gods
Prophets
scattered
,
then
shall
they
faint
for
thirst
.
OBSERVATIONS
.
1.
Where
spiritual
Iudgements
go
before
,
there
corporal
Iudgements
follow
after
.
Such
as
contemn
spiritual
bread
,
shall
want
corporal
.
Before
we
read
of
a
spiritual
famine
,
now
follows
corporal
distress
of
the
choicest
and
fairest
of
both
sexes
.
So
true
is
that
of
Solomon
,
Prov.
13.13
,
18.
Whoso
despiseth
the
Word
,
shall
be
destroyed
,
yea
poverty
and
shame
shall
be
to
him
that
refuseth
instruction
.
2.
Beauty
is
vanity
,
Prov.
31.30
.
Isa.
3.24
.
&
40.6
,
7.
'T
is
a
brittle
thing
,
what
disease
almost
doth
not
make
●t
fade
and
wither
?
however
it
may
take
with
vain
man
,
yet
it
moves
not
God
.
If
beautiful
Virgins
will
sin
against
God
,
even
the
fair
Virgins
shall
faint
.
Many
have
beauty
that
have
not
piety
,
Prov.
6.25
.
&
11.22
.
Saul
and
Absolom
were
goodly
personages
,
yet
wicked
men
.
Of
the
two
,
better
have
Piety
without
Beauty
,
Felix
nigredo
quae
mentis
candorem
habet
.
V.
A
Lapide
in
Eccles.
11.2
&
Sphinx
Theolog.
cap.
15.
Ingenio
poller
,
cui
vim
natura
negavit
.
Cato
.
than
Beauty
without
Piety
.
An
upright
,
pure
soul
,
in
a
black
decrepit
body
,
is
excellent
.
God
many
times
makes
up
outward
deformities
with
inward
excellencies
.
Socrates
and
Esop
were
deformed
in
body
,
yet
who
more
wise
and
witty
?
3.
Sin
sweeps
all
before
it
.
It
deprives
us
not
onely
of
bread
,
but
also
of
water
too
,
yea
it
deprives
us
not
onely
of
corporal
,
but
also
of
spiritual
bread
.
It
robs
us
of
all
our
comforts
,
great
reason
then
we
have
to
hate
it
.
'T
is
like
that
weed
which
we
call
Bishopsweed
,
which
frets
away
all
the
corn
and
good
grain
that
grows
neer
it
.
4.
The
sins
of
young
persons
provoke
the
Lord
to
cut
them
off
.
Their
sins
are
committed
with
more
wilfulnes
,
heat
and
violence
,
and
so
are
more
displeasing
unto
God
,
As
I
have
shewed
before
,
on
Amos
4.10
.
Obs.
6.
5.
'T
is
the
great
misery
of
wicked
man
,
that
they
have
no
comfort
in
their
misery
.
VVhen
they
be
scorched
with
the
wrath
of
God
,
yet
they
faint
for
thirst
.
Obad.
Sedgwick
,
on
Isa.
55.1
.
p.
5
,
6.
&
Mr.
Hildersham
on
John
4.13
.
Lect.
9.
The
godly
that
thirst
in
a
right
spiritual
manner
,
have
Gods
Spirit
and
Ministers
to
comfort
them
,
and
pronounce
them
blessed
,
Mat.
5.6
.
But
the
wicked
faint
and
sink
under
their
burdens
,
and
have
not
so
much
as
one
shower
of
Rain
from
Heaven
,
to
quench
and
allay
the
flaming
fire
of
Gods
indignation
,
Ezek.
22.24
.
VERSE
14.
They
that
swear
by
the
sin
of
Samaria
,
and
say
,
Thy
God
,
O
Dan
,
liveth
,
and
the
manner
of
Beersheba
liveth
,
even
they
shall
fall
,
and
never
rise
up
again
.
THe
Prophet
having
reproved
them
before
for
their
oppression
and
unrighteousness
towards
men
,
comes
now
to
denounce
Gods
Judgements
against
them
,
for
their
Superstition
and
Idolatry
towards
God
.
In
the
words
we
have
1.
A
Commination
,
or
a
Judgement
threatned
,
and
that
is
,
the
irreparable
ruine
of
the
Ten
Tribes
,
They
shall
fall
,
and
never
rise
up
again
.
They
shall
so
fall
(
for
their
cruelty
and
Idolatry
)
that
they
shall
rise
no
more
.
If
a
man
fall
,
and
yet
hath
hope
of
rising
again
,
it
upholds
and
comforts
him
;
but
these
Israelites
felt
into
captivity
,
and
never
were
restored
.
Iudah
,
which
was
the
better
of
the
two
,
after
the
seventy
years
captivity
,
returned
again
into
their
own
Land
;
but
the
Ten
Tribes
were
carried
out
of
their
own
Land
by
Salmaneser
King
of
Assyria
,
and
never
returned
any
more
,
Amos
5.2
.
The
Lord
had
tried
all
gentle
means
to
cure
them
,
but
all
in
vain
,
and
therefore
now
he
resolves
to
make
a
final
end
with
them
,
and
to
smite
them
so
as
they
shall
fall
irrecoverably
,
and
never
rise
up
again
,
nor
return
more
to
their
own
Land
,
as
appears
,
2
King
.
17.
To
fall
,
and
never
rise
to
dye
,
and
not
live
,
to
be
set
below
,
and
not
above
,
to
sit
in
darkness
,
and
have
no
light
;
such
amplifications
in
Scripture
are
vehement
asseverations
,
and
are
not
used
in
vain
by
God
.
2.
Here
is
the
ground
or
reason
of
this
Commination
,
and
that
is
,
their
Superstition
and
Idolatry
,
They
sware
-
1.
By
the
sin
of
Samaria
.
-
2.
By
the
God
of
Dan.
-
3.
By
the
manner
of
Beersheba
.
That
is
,
They
sware
by
the
Molten
Images
,
and
Golden
Calves
,
which
Ieroboam
the
King
of
Samaria
had
set
up
at
Dan
and
Bethel
.
These
Idols
are
called
,
The
sin
of
Samaria
,
Asham
,
peccatum
,
del●ctum
,
à
verbo
Asham
,
iniquè
fecit
,
deliquit
.
Syn.
Gen.
because
Samaria
was
the
Metropolis
,
and
chief
seat
of
their
Kings
,
and
they
setting
up
Idolatry
at
Bethel
,
which
was
not
far
from
Samaria
,
Sin
,
Deut.
9.21
.
I
took
your
Sin
,
that
is
,
I
took
the
Molten
Calf
,
wherewith
you
had
committed
that
abominable
sin
of
Idolatry
,
and
burnt
it
with
fire
,
and
the
Scripture
frequently
calls
Idols
by
the
name
of
sin
,
1
King
.
12.29
,
30.
Isa.
27.9
&
31.7
.
Hos.
10.8
.
Zach.
5.8
.
They
thought
they
had
done
God
an
high
peece
of
service
,
in
sacrificing
and
swearing
by
the
Calves
,
but
the
Lord
plainly
tells
them
,
that
't
was
their
great
sin
so
to
do
.
3.
He
goes
on
to
prove
their
Idolatry
,
by
their
forms
of
swearing
then
in
use
,
for
our
oaths
are
a
kinde
of
confession
of
our
Faith
,
whereby
we
testifie
,
that
hee
whom
we
swear
by
knows
our
hearts
,
and
is
able
to
punish
us
if
we
swear
falsly
;
hence
swearing
is
frequently
put
for
religious
worship
.
This
swearing
by
Idols
,
and
fictitious
Gods
(
as
Idolaters
use
to
do
)
as
if
they
had
no
other
God
to
swear
by
,
could
not
but
highly
provoke
the
Lord
to
cast
them
off
,
who
thus
ungratefully
and
dis-ingenuously
forsook
him
,
the
fountain
of
all
their
happiness
.
They
say
,
Thy
God
O
Dan
live
or
they
swear
by
the
life
of
Dan
,
which
yet
was
a
dead
Idol
,
and
had
no
life
in
it
.
This
was
the
usual
form
of
swearing
in
those
daies
,
as
you
may
see
,
Gen.
42.15
.
Iudg.
8.19
.
Ruth
3.13
.
Ier.
12.16
.
They
used
the
same
form
of
swearing
by
their
Idols
,
as
the
godly
did
by
the
true
God
.
Thy
God
O
Dan
lives
,
(
i.
e.
)
Let
thy
Calf
live
O
Dan
,
or
as
sure
as
thy
Calf
lives
,
O
Dan.
They
sware
by
this
Idol
,
as
if
there
were
some
Deity
and
Divinity
in
it
,
when
't
was
a
meer
abomination
,
and
Idol
of
their
own
inventing
,
Hos.
8.5
,
6.
Ieroboam
when
he
came
first
to
the
Crown
,
set
up
two
Golden
Calves
,
as
tutelar
Gods
,
the
one
at
Bethel
,
not
far
from
Samaria
;
the
other
in
Dan
,
which
was
in
the
North
part
of
Canaan
,
it
being
one
of
the
utmost
coasts
thereof
,
1
King
.
12.29
,
30.
Ier.
4.15
.
4.
Yet
more
,
They
swear
by
the
manner
of
Beersheba
.
Beersheba
was
a
City
of
Canaan
,
Iosh.
19.2
.
being
the
utmost
bound
of
the
holy
Land
toward
the
South
,
as
Dan
was
toward
the
North
▪
hence
from
Dan
to
Beersheba
are
oft
put
for
the
whole
Land
of
Israel
,
from
one
end
to
the
other
,
they
being
the
utmost
borders
of
the
whole
Land
,
Iudg.
20.1
.
1
Sam.
3.20
.
2
Sam.
3.10
.
1
Chron.
8.2
.
`
T
was
a
famous
City
,
where
the
Judges
used
to
sit
,
1.
Sam.
8.2
.
yet
,
this
place
was
infected
with
Idolatry
,
as
well
as
Bethel
and
Gilgal
,
and
therefore
they
are
commanded
to
pass
by
it
,
Amos
5.5
.
and
yet
they
swear
,
that
the
manner
of
Beersheba
lives
.
Derech
Via
.
Or
the
way
of
Beersheba
lives
(
as
't
is
in
the
fountain
)
that
is
,
they
swear
by
a
strange
God
,
whose
way
,
Rites
,
Ceremonies
,
and
manner
of
Worship
they
had
set
up
at
Beersheba
:
for
by
way
in
Scripture
is
meant
the
manner
of
divine
worship
and
serving
of
God
.
'T
is
here
taken
in
a
bad
sense
.
See
Ier.
32.39
.
Act.
9.2
.
&
18.25
.
&
24.14
.
Thus
we
see
how
the
whole
Land
was
infected
with
Idolatry
,
from
one
side
to
another
,
there
was
no
sound
part
in
it
,
which
serves
to
justifie
Gods
Justice
in
their
universal
ruine
.
OBSERVATIONS
.
1
▪
Idolatry
,
it
is
a
sinning
sin
.
It
is
the
Sin
with
an
Emphasis
,
and
by
way
of
eminency
,
which
destroys
a
Land
,
Deut.
9.21
.
it
is
a
great
sin
in
it self
,
and
the
root
of
many
other
abominations
;
2.
The
Iudgement
of
men
,
and
the
Iudgement
of
God
differ
much
.
That
which
man
calls
here
by
way
of
honour
,
a
god
,
that
God
calls
by
way
of
dishonour
and
detestation
,
A
Sin
,
and
abominable
,
Ier.
16.18
.
&
44.4
.
Thus
the
world
calls
Riches
,
Substance
,
Goods
,
Happinesse
,
Psal.
4.6
.
but
the
Holy
Ghost
calls
them
Vanities
,
Thorns
,
Husks
,
unrighteous
Mammon
:
the
world
calls
Pride
,
Decency
,
but
God
calls
it
an
abomination
.
The
world
calls
Covetousnesse
,
Good-husbandry
,
but
God
calls
it
the
root
of
all
evil
.
The
Masse
,
with
all
its
Superstitious
rites
,
Antichrist
calls
it
Divine
Service
,
but
God
saith
,
In
vain
doe
yee
worship
me
,
teaching
for
Doctrines
the
Precepts
of
men
.
That
which
is
highly
esteemed
in
the
sight
of
carnal
,
superstitious
men
,
is
an
abomination
in
the
sight
of
God
.
3
Mixture
in
Gods
Worship
is
a
God-provoking
Sin
.
When
we
are
partly
for
God
,
Not
to
fear
the
Lord
.
4
We
may
not
swear
by
Idols
.
It
is
a
Deifying
of
them
;
V.
Danaei
Ethie
.
Christ
.
l.
2.
cap.
9.
p.
113.
folio
.
hence
the
Lord
threatens
to
punish
those
that
swear
by
them
that
are
no
gods
,
Ier.
5.7
.
Zeph.
1.5
.
we
may
not
swear
by
Creatures
,
Matth.
5.34
,
35
,
36.
Iam.
5.12
,
nor
by
any
fictitious
gods
at
Dan
and
Bethel
,
as
many
Popish
,
ignorant
persons
amongst
us
doe
;
when
they
swear
be
r
Lady
,
Ber
Lakins
,
by
St.
Anthony
,
by
S.
Gys
,
by
the
Masse
,
by
Cock
,
by
my
Fay
,
by
my
Feiks
,
by
my
Feikins
,
by
my
Truly
,
&c.
All
these
are
Oathes
,
by
Idols
and
by
Creatures
,
which
our
jealous
God
will
not
brook
at
our
hands
;
you
may
mock
men
with
them
,
We
all
professe
our selves
to
be
worshippers
of
the
true
God
,
yet
our
swearing
by
them
that
are
no
gods
is
a
kind
of
renouncing
the
true
God
,
by
whom
only
we
should
swear
,
as
him
only
we
should
serve
.
God
is
very
tender
of
his
owne
Glory
,
and
will
not
suffer
it
to
be
given
to
others
.
Hence
wee
are
so
oft
commanded
when
we
swear
,
to
swear
only
by
the
name
of
the
true
and
living
God
,
Deut.
9.13
.
&
10.20
.
Psa.
63.
ult.
Isa.
45.23
.
&
65.16
.
Ier.
12.16
.
Oathes
are
one
special
part
of
Divine
Worship
,
wherein
God
is
glorified
in
his
Attributes
of
Omnisciency
,
Omni-presence
,
Omnipotence
,
&c.
We
beleeve
that
he
knowes
our
hearts
,
and
is
able
to
punish
us
if
we
perform
not
our
Oathes
,
or
swear
falsly
;
and
to
this
end
we
call
upon
him
when
wee
swear
.
Hence
Isaiah
Prophe●ying
of
the
calling
of
the
Aegyptians
to
the
faith
tells
us
,
that
in
that
day
five
Cities
in
Aegypt
shall
speak
the
Language
of
Canaan
,
and
shall
swear
by
the
Lord
of
Hosts
;
that
is
,
they
shall
shew
that
he
is
their
God
,
by
their
swearing
by
his
name
,
Isa.
19.18
.
5
Superstition
is
a
toylsome
thing
.
6
Great
Cities
many
times
are
the
Seminaries
of
great
Sins
.
The
Idolatry
which
over-spread
all
Israel
is
laid
here
at
Samarias
door
,
which
was
the
chief
City
of
the
Land
,
and
the
place
of
the
Kings
residence
,
from
hence
as
from
a
fountain
all
the
streams
of
Prophanenesse
,
Superstition
,
and
Idolatry
over-spread
the
Land
,
here
it
was
practised
,
maintained
,
and
upheld
;
and
therefore
Princes
and
Rulers
should
have
a
special
care
to
keep
the
great
Cities
of
the
Land
pure
,
that
they
may
be
patterns
of
Piety
,
and
Looking-glasses
by
which
the
Country
round
about
them
may
dresse
themselves
;
for
such
as
the
Mother
,
such
usually
are
the
Daughters
.
7
Idolaters
shall
be
utterly
ruined
.
They
shall
be
at
last
so
broken
,
that
they
shall
never
rise
more
.
A
good
man
may
fall
into
afflictions
and
trouble
seven
times
in
a
day
,
yet
he
riseth
again
,
but
the
wicked
shall
fall
into
mischief
irrecoverably
,
AN
EXPOSITION
,
WITH
Practical
OBSERVATIONS
UPON
The
Ninth
Chapter
of
Amos.
VERSE
1.
I
saw
the
Lord
standing
upon
the
Altar
,
and
hee
said
Smite
the
lintel
of
the
door
,
that
the
posts
may
shake
:
and
cut
them
in
the
head
all
of
them
,
and
I
will
slay
the
last
of
them
with
the
sword
:
hee
that
fleeth
of
them
shall
not
flee
away
,
and
he
that
escapeth
of
them
,
shall
not
be
delivered
.
IN
this
last
Chapter
,
which
contains
the
last
Vision
and
Prophecy
of
the
destruction
of
Iudah
and
Ierusalem
,
wee
have
the
summe
and
substance
of
the
seventh
Sermon
of
the
Prophet
Amos
,
which
consists
of
three
parts
.
-
1.
A
Commination
.
-
2.
A
confirmation
of
that
Commination
.
-
3.
A
Mitigation
or
Qualification
of
this
Commination
with
Evangelical
promises
of
consolation
and
restauration
.
So
that
this
Chapter
consists
both
of
Law
and
Gospel
,
of
judgement
and
mercy
;
which
is
the
best
mixture
that
a
Prophet
of
God
can
use
,
because
all
ingenuous
natures
are
wrought
upon
,
either
by
judgements
or
mercies
,
and
those
that
neither
of
these
can
work
upon
,
are
desperate
.
1.
Here
is
a
continuation
of
Gods
Commination
by
way
of
Type
or
Vision
,
wherein
we
have
,
1.
The
Vision
propounded
,
viz.
the
smiting
of
the
lintel
of
the
Temple
door
,
that
the
posts
might
shake
.
Denoting
thereby
the
certainty
of
their
ruine
and
transportation
,
without
any
possibility
of
escaping
.
2.
The
Vision
is
expounded
,
vers.
1.
where
we
have
1.
The
persons
that
shall
be
cut
off
,
and
those
are
the
body
of
the
people
,
the
generality
of
the
Land
,
both
great
and
small
;
as
all
had
sinned
,
so
all
must
now
suffer
for
sin
.
1.
He
commands
,
Smite
them
in
the
head
,
that
is
,
cut
off
Kings
,
Princes
and
Priests
,
both
in
Israel
and
Iudah
.
2.
Rest
not
there
,
but
slay
the
rest
of
them
with
the
sword
,
that
is
,
cut-off
the
inferiour
sort
.
3.
Here
is
the
certainty
and
inevitableness
of
their
suffering
confirmed
by
Arguments
drawn
,
first
from
the
Omnipresence
of
God
,
no
place
what
ever
can
protect
a
sinful
people
from
his
revenging
hand
,
and
this
is
set
forth
1.
Generally
,
vers.
1.
Hee
that
flyeth
,
shall
not
flee
away
,
and
hee
that
escapeth
,
shall
not
bee
delivered
.
There
is
no
escaping
when
God
pursues
.
2.
By
a
notable
enumeration
of
some
particular
places
,
shewing
that
they
should
not
escape
though
they
hid
themselves
-
1.
In
Hell
,
vers.
2.
-
2.
In
Heaven
.
-
3.
In
the
tops
of
inaccessible
mountains
,
vers.
3.
-
4.
In
the
bottome
of
the
Sea
.
-
5.
In
Captivity
.
Though
they
went
into
banishment
out
of
their
own
Land
,
yet
there
the
Lord
would
command
the
sword
,
and
it
should
slay
them
,
vers.
4.
So
that
they
were
safe
neither
at
home
nor
abroad
,
neither
in
their
own
Land
,
nor
in
strange
Countries
.
4.
Their
total
overthrow
is
further
confirmed
by
Arguments
drawn
1.
From
the
anger
of
God
,
vers.
4
,
8.
I
will
set
mine
eyes
upon
them
for
evil
.
'T
is
a
Metaphor
from
men
in
whom
the
anger
of
the
heart
,
discovers
it self
in
the
eyes
and
face
.
2.
From
the
might
and
majesty
of
God
,
who
hath
power
to
punish
them
;
and
this
power
is
set
forth
,
1.
By
his
Titles
▪
Hee
is
the
Lord
God
of
hosts
,
vers.
5.
2.
By
the
effects
of
his
power
.
1.
If
he
but
touch
the
Land
,
it
shall
melt
,
vers.
5.
with
a
touch
he
can
destroy
a
Land
,
and
turn
it
into
us
first
Chaos
.
2.
He
can
bring
an
overflowing
flood
upon
it
,
that
shall
quickly
over-run
all
,
vers.
5.
3.
By
his
work
of
Creation
,
1.
In
Heaven
,
't
is
hee
that
builds
the
stories
of
Heaven
.
By
his
power
and
wisdome
hee
created
the
Heavens
,
and
the
several
sphears
and
regions
of
the
Air
,
as
so
many
stories
one
above
another
,
vers.
6.
2.
In
the
earth
,
he
hath
founded
his
Troops
in
the
earth
,
vers.
6.
He
hath
variety
of
creatures
,
as
so
many
Troops
on
earth
ready
prest
to
serve
him
,
and
execute
his
commands
,
they
are
all
his
servants
,
Psal.
119.91
.
3.
In
the
Sea
.
He
calleth
for
the
waters
of
the
Sea
,
and
they
presently
cover
the
face
of
the
earth
,
vers.
6.
By
all
which
he
proves
himself
to
be
,
The
Great
Iehovah
of
all
the
world
.
5.
He
confirms
the
certainty
of
their
destruction
from
the
sinfulness
of
their
condition
.
As
first
,
They
were
dis-ingenuous
and
ungrateful
,
whereas
he
had
brought
them
up
out
of
the
Land
of
Egypt
,
and
made
them
his
Israel
,
yet
they
behaved
themselves
more
like
Ethiopians
,
than
Israelite●
;
and
therefore
as
they
had
been
like
to
Heathens
in
sinning
,
so
now
they
should
be
like
them
in
suffering
,
vers.
7.
2.
They
were
very
secure
and
regardless
of
Gods
threatnings
,
contemning
the
warnings
of
Gods
Prophets
,
and
therefore
the
Lord
threatens
,
that
they
should
fall
by
the
sword
,
vers.
10.
3.
The
Prophet
having
before
used
Driving
Motives
,
drawn
from
the
Judgements
of
God
;
comes
now
to
Drawing
Motives
,
taken
from
the
mercies
and
comfortable
promises
of
God
.
Before
he
had
brought
them
to
Mount
Ebal
,
the
Mount
of
cursing
;
but
now
he
brings
them
to
Mount
Gerizim
,
the
Mount
of
Blessing
.
Before
he
tried
them
with
legal
Menaces
,
and
dreadful
Comminations
,
now
he
closeth
his
Prophecy
with
Gospel-mercies
,
and
Evangelical
consolations
.
1.
He
tells
them
that
an
elect
remnant
should
be
saved
in
the
midst
of
these
calamities
,
till
better
daies
should
come
under
the
Gospel
.
Though
the
Lord
were
resolved
to
punish
the
body
of
that
rebellious
Nation
,
yet
he
would
not
utterly
destroy
them
all
,
but
would
preserve
some
because
of
his
Covenant
;
and
though
they
might
be
sifted
,
tossed
and
tried
with
many
afflictions
,
and
go
into
captivity
as
well
as
others
;
yet
not
one
grain
should
fall
to
the
ground
,
nor
any
one
of
Gods
elect
perish
eternally
,
vers.
8
,
9.
2.
Here
is
the
happy
Restauration
of
the
Church
in
Gospel-times
set
forth
1.
Under
the
type
of
raising
up
the
Tabernacle
of
David
which
is
fallen
,
vers.
11.
Though
the
house
of
David
,
and
the
men
of
Iudah
and
Israel
were
sorely
shattered
,
and
sunk
very
low
by
reason
of
their
captivity
,
and
other
miseries
,
which
lay
upon
them
;
so
that
they
were
like
a
Tabernacle
fallen
down
,
or
a
Garden
laid
open
,
the
fence
being
broken
down
;
yet
in
Christ
the
true
heir
of
David
,
it
should
in
Gospel-times
be
restored
and
repaired
.
3.
According
to
the
custome
of
the
Prophets
in
Old-Testament
times
,
he
prophesieth
of
the
glory
and
happiness
of
the
Church
,
which
he
sets
forth
by
the
magnificence
and
affluence
of
outward
blessings
;
typifying
thereby
those
spiritual
mercies
which
God
would
give
to
the
elect
remnant
after
their
sufferings
.
1.
He
promiseth
that
the
Nations
should
be
subdued
under
them
,
and
their
bounds
should
be
inlarged
by
taking
in
the
Gentiles
in
these
Gospel-times
into
communion
with
them
,
vers.
12.
2.
Great
plenty
in
their
fields
and
Vineyards
,
vers.
13
,
14.
3.
Re-edifying
of
their
ruined
Cities
,
vers.
14.
4.
Returning
from
captivity
and
banishment
,
and
re-establisment
in
their
own
Land
,
in
despight
of
all
their
enemies
,
vers.
15.
Object
.
But
't
is
impossible
,
that
ever
such
things
should
be
effected
.
Answ.
To
men
who
are
led
by
sense
and
carnal
reason
,
these
things
may
seem
impossible
;
but
to
the
Almighty
all
things
are
possible
.
Now
't
is
he
that
undertakes
the
work
,
and
't
is
he
that
will
effect
it
in
his
due
time
.
'T
is
I
that
will
bring
them
again
,
and
I
will
plant
them
in
the
Land
that
I
have
given
them
,
even
I
will
do
this
,
saith
the
Lord
Almighty
,
who
am
Thy
God
in
covenant
with
thee
.
VERSE
1.
I
saw
the
Lord
standing
upon
the
Altar
,
&c.
THe
destruction
of
this
people
was
shadowed
out
before
,
by
four
visions
;
This
is
the
fifth
and
last
,
by
which
the
Prophet
confirms
that
Commination
which
he
had
publisht
in
the
precedent
chapters
.
The
better
to
confirm
the
truth
and
authority
of
what
he
should
speak
,
he
begins
first
with
his
usual
Preface
,
Amos
1.1
.
&
8.1
.
I
saw
the
Lord
,
the
King
of
Kings
,
and
supream
Monarch
of
all
the
world
,
whom
Israel
and
Iudah
have
provoked
to
wrath
with
their
Idolatry
;
him
,
I
say
,
I
saw
in
a
trance
or
Prophetical
vision
,
standing
,
which
implies
two
things
,
1.
That
he
was
ready
to
depart
from
this
rebellious
people
,
He
stands
.
2.
Here
is
the
place
where
he
stands
,
viz.
upon
the
Altar
.
Here
two
great
Questions
will
arise
.
1.
How
could
Amos
see
God
,
when
't
is
said
,
No
man
hath
seen
God
at
any
time
,
and
none
can
see
him
and
live
,
Exod.
33.20
.
Iohn
1.18
.
yet
Amos
is
said
to
see
God
and
live
?
Answ.
The
Answer
is
easie
,
There
is
a
twofold
seeing
of
God
.
1.
As
he
is
in
himself
in
his
transcendent
glory
and
essence
,
and
thus
no
mortal
man
cloathed
with
flesh
and
blood
,
and
clogged
with
humane
infirmities
,
Arrow
smith
on
John
1.18
.
can
see
God
and
live
;
it
would
overwhelm
him
,
and
he
could
not
bear
it
,
1
Tim.
6.16
.
1
Ioh
4.12
.
but
in
the
life
to
come
we
shall
see
him
clearly
as
he
is
,
1
Cor.
13.12
.
1
Iohn
3.2
.
2.
There
is
a
seeing
of
him
in
this
life
darkly
,
in
his
word
and
works
,
and
visionarily
,
by
visions
,
external
apparitions
,
signs
and
sights
;
such
as
our
infirmities
will
bear
;
and
thus
he
appeared
to
Amos
,
to
Abraham
,
to
Isaiah
,
chap.
6.1
.
Ezek.
1.1
.
&
43.3
,
4.
Daniel
and
others
.
These
saw
the
Lord
in
Visions
,
but
not
in
his
Essence
.
A
second
Quere
is
,
What
is
meant
by
the
Altar
here
?
Ans.
Here
Interpreters
are
divided
.
Some
conceive
that
Amos
living
at
Bethel
,
and
being
sent
to
preach
principally
to
the
ten
Tribes
,
saw
the
Lord
standing
upon
some
Idolatrous
Altar
,
at
Dan
or
Bethel
(
not
by
way
of
approbation
,
but
intending
its
destruction
)
as
ready
to
do
execution
there
,
throwing
down
the
Altar
,
and
its
worshippers
.
But
't
is
probable
,
that
the
Lord
would
not
so
far
countenance
those
Idolatrous
places
,
as
to
shew
any
vision
,
or
utter
any
Oracle
there
,
where
the
Devil
was
worshipped
,
2
Chron.
11.15
.
Others
upon
better
grounds
,
do
interpret
it
of
Gods
standing
on
the
Brazen
Altar
,
which
was
in
Solomons
Temple
in
Ierusalem
,
which
being
without
the
Temple
in
the
Inner
Court
,
may
intimate
Gods
beginning
to
forsake
his
Temple
and
people
;
and
that
there
was
no
hope
of
pardon
left
,
seeing
the
place
of
propitiation
was
by
God
converted
into
a
sear
of
Justice
,
he
standing
upon
the
Altar
of
burnt-offerings
,
as
it
were
to
slay
the
men
of
those
times
,
whose
provocations
he
could
no
longer
bear
;
and
albeit
the
Prophet
was
principally
sent
to
Israel
,
yet
he
many
times
takes
in
Iudah
with
them
(
as
I
have
shewed
on
Amos
6.1
.
)
As
both
had
sinned
,
so
both
must
suffer
,
and
be
laid
in
the
dust
;
neither
should
their
Temple
in
which
Iudah
so
much
gloried
,
any
whit
avail
them
in
the
day
of
Gods
wrath
;
much
less
should
those
Idol
and
prophane
Temples
of
Dan
and
Bethel
any
whit
avail
Israel
,
which
God
never
commanded
to
be
built
,
but
alwaies
abhorred
as
dens
of
Devils
,
2
Chron.
11.15
.
4.
Here
is
the
Vision
it self
,
viz.
the
destruction
of
Iudah
and
Israel
set
forth
by
the
smiting
of
the
Lintel
of
the
door
,
that
the
posts
might
shake
;
And
he
said
,
Smite
the
lintel
of
the
door
,
&c.
The
question
will
be
,
whom
doth
the
Lord
here
speak
to
when
he
sayes
,
smite
?
Answ.
1.
Some
conceive
that
he
speaks
to
the
Prophet
,
who
was
commanded
to
denounce
judgements
against
them
,
that
all
might
quake
for
fear
.
Others
conceive
that
he
means
Nebuchadnezzar
King
of
Babylon
,
who
burnt
the
Temple
,
and
smo●e
the
Altar
.
Others
apply
it
to
Salmaneser
the
King
of
Assyria
,
who
executed
Gods
wrath
upon
Israel
,
carried
them
into
captivity
,
and
destroyed
their
Idol-Temples
.
These
are
but
conjectures
.
Most
conceive
that
it
was
some
Angel
which
the
Lord
had
appointed
as
the
executioner
of
this
Judgement
upon
this
people
;
hence
we
so
often
read
in
Scripture
that
God
made
use
of
Angels
for
such
ends
.
5.
Here
is
the
work
that
this
Angel
must
do
.
Hee
must
smite
the
lintel
of
the
door
of
the
Temple
;
The
gate
of
the
Temple
had
a
threshold
and
posts
,
and
over
the
threshold
in
the
frontispeece
was
elegant
work
,
1
King
.
6.33
,
34
,
35.
The
G●eeks
call
it
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
ab
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
super
&
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
janua
.
The
Hebrews
call
it
Haccaphtor
,
superliminare
,
stil.
portae
Templi
.
By
the
Lintel
here
is
meant
the
Transome
,
or
Head-peece
over
the
door
,
Exod.
12.22
.
The
word
also
signifies
an
Apple
or
Pomegranate
,
that
stood
peradventure
on
the
top
of
the
Temple
or
Porch
,
as
is
usual
in
magnificent
structures
,
where
they
set
knops
or
balls
on
the
frontispeece
,
and
upper
lintels
of
the
doors
,
adorned
with
artificial
Flowers
,
Apples
,
Pomegranates
,
&c.
6.
Here
is
the
manner
,
how
the
Angel
must
smite
the
lintel
,
not
faintly
and
feebly
,
but
with
vehemency
and
courage
,
so
that
the
posts
and
pillars
may
shake
again
.
By
the
lintel
is
meant
the
Superiours
,
and
by
the
posts
which
supported
it
,
the
Inferiours
;
all
should
be
smitten
,
and
made
to
quake
again
for
fear
;
for
so
it
follows
,
Cut
them
in
the
head
all
of
them
;
where
we
have
the
Persons
which
the
Angel
must
smite
,
and
those
are
,
1.
The
Heads
of
Israel
,
that
is
,
the
Rulers
Eccsesiastical
and
Civil
.
Cut
them
in
the
head
,
or
cut
them
which
are
the
head
of
all
,
viz.
the
chief
and
principal
men
in
Church
and
State
,
both
Princes
and
Priest
.
A
cut
in
the
body
may
be
cured
,
but
a
cut
in
the
head
is
dangerous
and
deadly
,
Psal.
68.20
.
The
Vulgar
Latine
mistaking
the
Original
word
,
render
it
thus
,
Smite
,
for
Covetousness
,
the
head
of
them
all
.
But
the
word
Betsaam
,
coming
from
Batsa
,
properly
signifies
to
wound
or
cut
,
and
Metaphorically
to
be
covetous
.
2.
The
Peasants
and
the
Poor
.
I
will
slay
the
last
of
them
.
By
the
last
or
hinmost
here
is
meant
the
inferiour
sort
or
common
people
,
Homines
in●imae
classes
,
i.
e.
vilissimi
&
abjectissimi
.
who
are
the
last
and
lowest
of
the
people
.
Before
he
threatned
the
Head
,
and
now
he
comes
to
the
Heel
.
The
Portal
with
the
Pavement
,
all
must
be
smitten
.
Cut
them
down
(
saith
God
to
the
Angel
)
cleave
them
from
top
to
toe
,
Some
render
it
thus
,
I
will
slay
the
residue
or
posterity
;
Indeed
the
word
is
homonymous
,
and
admits
of
divers
significacations
,
sometimes
it
signifies
the
last
,
or
that
which
follows
;
and
sometimes
't
is
put
for
posterity
and
children
;
and
though
it
be
true
that
God
did
destroy
these
wicked
ones
with
their
posterity
;
yet
most
genuinly
the
word
is
rendred
by
our
Translators
here
,
The
last
of
them
,
as
relating
to
the
inferiour
sort
,
and
then
the
sense
runs
clear
,
I
will
slay
both
high
and
low
,
b●ohhead
and
heel
.
3.
Here
is
the
means
by
which
God
will
destroy
them
,
and
that
is
,
by
the
last
and
sorest
of
his
judgements
,
't
is
by
the
sword
.
Israel
shall
fall
by
the
sword
of
the
Assyrian
,
and
Iudah
by
the
sword
of
the
Babylonian
.
Quest.
But
how
are
all
said
to
be
slain
,
when
't
is
manifest
that
many
escaped
,
and
went
onely
into
captivity
into
Assyria
and
Chaldea
?
Answ.
The
word
All
,
2.
We
must
distinguish
of
slaying
.
1.
There
is
an
actual
slaying
and
killing
out-right
,
and
so
all
were
not
slain
.
2.
There
is
a
slaying
in
a
Civil
Sense
,
Obj.
But
what
do
you
tell
us
of
slaying
,
we
will
hide
our selves
,
and
flee
for
it
?
Answ.
The
Prophet
by
a
Prolepsis
stops
this
gap
,
and
tells
them
that
the
judgement
is
inevitable
,
flying
will
not
avail
;
for
he
that
flyeth
shall
not
flee
away
[
but
shall
be
overtaken
]
and
he
that
escapeth
of
them
,
shall
not
be
d●livered
.
They
may
attempt
and
indeavour
an
escape
,
but
it
shall
be
in
vain
,
for
Gods
Justice
shall
quickly
overtake
them
,
F●gions
no●
eff●●iet
nec
evadet
evasor
.
and
his
sentence
be
executed
on
them
.
This
doubling
of
the
words
is
very
emphatical
,
and
is
more
than
if
he
had
simply
said
,
They
shall
finde
no
hiding-place
.
It
aggravates
a
mans
miserie
,
to
fly
,
and
then
be
taken
,
and
when
he
thinks
he
hath
escaped
the
danger
,
then
to
fall
into
it
,
or
a
worse
,
is
very
sad
;
yet
so
't
was
here
,
they
thought
to
shift
for
themselves
,
as
formerly
they
had
done
,
and
to
save
themselves
by
flight
,
but
now
the
day
of
their
calamity
was
come
,
and
they
should
not
escape
;
they
were
ripe
for
ruine
,
and
therefore
the
Lord
tells
them
,
that
there
was
now
no
way
nor
hope
of
escaping
,
but
they
must
into
their
enemies
hands
;
and
if
any
should
escape
one
trouble
,
yet
he
should
fall
into
another
;
though
he
escape
one
stroke
at
one
time
,
yet
he
shall
not
be
delivered
from
another
stroke
at
another
time
,
but
shall
be
like
one
that
fleeth
from
a
Lion
,
and
a
Bear
should
meet
him
,
Amos
5.19
.
The
summe
of
all
is
this
.
In
a
Vision
I
Amos
saw
the
Lord
(
having
left
the
Temple
)
to
stand
upon
the
Altar
without
,
and
hee
commanded
his
Angel
to
smite
the
Lintel
,
or
Head-peece
over
the
door
of
the
Temple
,
so
vehemently
that
the
posts
thereof
may
shake
▪
to
signifie
that
fatal
st●oke
which
I
will
give
the
Rulers
,
both
Civil
and
Ecclesiastical
in
Israel
and
Judah
:
for
I
have
decreed
to
cleave
them
down
the
middle
,
and
to
smite
them
from
top
to
toe
,
both
Lintel
and
Threshold
both
Superiours
and
Inferiou●s
,
all
have
sinned
,
and
all
shall
suffer
.
Israel
shall
suddenly
fall
by
the
hand
of
the
Assyrian
,
and
Judah
not
long
after
shall
go
captive
into
Babylon
.
They
are
incorrigible
,
and
therefore
I
am
become
inexorable
,
and
their
judgements
are
inevitable
;
though
they
fly
,
yet
they
shall
not
escape
,
no
power
,
nor
policy
shall
be
able
to
deliver
them
from
my
revenging
hand
.
OBSERVATIONS
.
1.
God
formerly
revealed
his
mind
to
his
Prophets
by
Types
and
Visions
.
I
saw
in
a
Vision
(
sayes
Amos
)
but
in
the
last
daies
hee
hath
spoken
to
us
more
plainly
and
fully
by
his
Son
,
Heb.
1.1
,
2.
but
of
this
before
,
on
chap.
8.
Ver.
1.
Obs.
3.
2.
God
will
depart
from
those
that
depart
from
him
.
He
will
forsake
those
that
forsake
him
,
2
Chron.
15.2
.
When
Ierusalem
forsakes
God
,
then
God
forsakes
Ierusalem
,
2
King
.
21.13
,
14.
These
people
had
forsaken
God
,
and
followed
Idols
,
and
now
God
stands
upon
the
Altar
ready
to
depart
from
them
,
and
leave
them
in
the
hands
of
their
enemies
.
'T
is
true
,
the
Lord
is
loath
to
leave
his
people
,
and
therefore
he
removes
gradually
,
and
by
degrees
from
them
.
When
he
departed
from
Ierusalem
,
he
did
it
not
in
a
moment
,
but
first
he
warns
them
by
his
Prophets
,
then
he
removes
from
the
Cherub
to
the
Threshold
,
Ezek.
9.3
.
and
10.5
.
Such
is
Gods
goodness
and
bowels
of
pity
to
his
people
,
that
he
is
very
unwilling
to
sell
them
into
his
enemies
hands
,
if
any
means
might
prevent
it
,
Psal.
81.13
,
14.
Isa.
48.18
.
Ezek.
18.30
,
31
,
32.
Hos.
6.4
.
&
11.8
,
9.
but
when
a
people
are
so
desperately
set
,
that
they
will
none
of
God
,
then
he
swears
their
ruine
,
Psal.
95.11
.
This
forsaking
him
is
a
great
evil
,
and
a
God-provoking-sin
,
Ier.
2.12
,
13.
Hence
old
David
counselling
young
Solomon
to
know
and
serve
the
Lord
,
useth
this
Motive
amongst
the
rest
;
If
thou
seek
him
,
he
will
be
found
of
thee
,
but
if
thou
forsake
him
,
he
will
cast
thee
off
for
ever
,
1
Chron.
28.9
.
3.
Iudgement
usually
begins
at
the
house
of
God
.
It
begins
at
the
Sanctuary
,
Ezek.
9.6
.
1
Pet.
4.17
.
the
higher
in
priviledges
,
the
neerer
to
judgement
,
Dan.
9.12
.
Amos
3.2
.
Mat.
11.23
.
The
neerer
to
God
,
the
more
do
our
sins
dishonour
him
,
and
therefore
he
begins
with
such
,
2
Sam.
12.7
,
8.
though
he
ends
not
with
them
.
The
famine
began
at
Iacobs
house
,
and
then
to
Egypt
.
The
Israelites
went
first
into
captivity
,
and
after
the
Assyrians
were
destroyed
by
the
Medes
and
Persians
.
So
Ier.
15.17
,
18
,
28
,
29.
The
Lord
gives
the
cup
,
first
to
Ierusalem
and
then
to
Egypt
,
Uz
,
Ekron
,
Edom
,
Moab
.
The
Posts
and
Pillas
of
the
Temple
door
must
first
be
smitten
;
and
if
this
be
done
to
the
green
tree
,
what
shall
be
done
to
the
dry
?
if
this
be
done
to
Gods
own
Temple
,
4.
Political
Rulers
are
the
Heads
of
a
people
.
Cut
them
in
the
Head
.
They
are
oft
called
so
in
Scripture
,
Exod.
6.14
.
&
18.25
.
Numb.
1.16
.
&
14.4
.
&
17.2
.
Iudg.
11.8
.
1
Sam.
15.17
.
Look
what
the
Head
is
to
the
Body
natural
,
that
Rulers
are
or
ought
to
be
to
the
body
Political
.
As
the
head
is
placed
highest
in
the
body
,
and
sees
,
consults
and
reasons
for
the
preservation
of
the
body
,
so
this
word
implies
both
dignity
and
duty
,
and
should
teach
those
who
are
set
in
place
of
preheminence
above
others
,
to
consult
for
the
good
of
their
people
,
that
they
may
live
peaceably
and
piously
under
them
,
1
Tim.
2.2
.
Many
cry
up
the
dignity
of
Princes
,
but
they
should
tell
them
of
their
duty
also
,
and
some
cry
them
up
as
Head
of
the
Church
,
as
well
as
of
the
State
;
Mr.
Hart
a
Popish
Priest
upbraids
us
with
it
,
That
we
take
the
Supremacy
from
the
Pope
,
and
give
it
to
the
Prince
,
who
is
less
capable
of
it
.
But
the
learned
Dr.
replies
well
.
The
Supremacy
(
saith
he
)
which
we
take
from
the
Pope
,
Altare
Damascenum
cap.
1.
p.
10
,
&c.
Mr.
Tombs
his
Tract
.
about
the
Oath
of
Supremacy
.
we
give
it
to
no
mortal
creature
,
Prince
or
other
.
But
the
Pope
having
seized
on
part
of
Christs
right
,
and
part
of
the
Princes
,
&c.
we
have
taken
the
Princes
power
from
him
,
and
given
it
to
him
to
whom
it
was
due
,
according
to
that
of
our
Saviour
,
Give
to
Caesar
what
is
Caesars
,
and
to
God
what
is
Gods
,
&c.
The
Supremacy
therefore
which
we
give
our
Prince
in
things
Ecclesiastical
,
is
to
deal
therein
as
Hezekiah
did
,
and
not
as
Uzziah
;
no
to
preach
,
administer
Sacraments
,
or
practise
the
Discipline
of
the
Church
,
but
to
provide
that
these
things
be
done
as
they
ought
,
by
them
whom
God
hath
called
thereto
.
We
give
to
Caesar
no
more
than
is
Caesars
,
5.
These
Heads
of
the
people
when
they
sin
against
God
,
shall
be
punisht
as
well
as
others
.
Cut
them
in
the
Head
,
or
cut
them
which
are
the
Head
of
all
.
God
is
no
respecter
of
persons
,
but
be
they
Head
or
Heel
,
if
they
sin
against
him
,
they
cannot
escape
.
Tophet
is
prepared
of
old
even
for
the
King
.
If
the
proud
King
of
Assyria
will
oppress
and
oppose
the
people
of
God
,
He
must
know
that
God
hath
prepared
a
place
of
punishment
for
such
cruel
Tyrants
,
6.
Universality
in
sin
,
brings
universality
in
suffering
.
When
the
head
and
the
feet
,
7.
The
Angels
of
God
oft-times
are
the
executioners
of
his
wrath
upon
wicked
men
.
An
Angel
here
must
smite
them
in
the
head
.
The
Sodomites
that
vexed
Lot
were
smitten
blind
by
an
Angel
,
Gen.
19.11
.
The
first-born
of
Egypt
were
s●ain
by
an
Angel
,
Exod.
12.23
,
29.
When
Balaam
was
going
to
curse
Gods
people
,
an
Angel
meets
him
and
stops
him
,
Numb.
22.22
.
If
God
will
send
a
Pestilence
on
Israel
,
he
hath
an
Angel
ready
to
do
it
,
2
Sam.
24.16
.
If
he
will
have
the
Army
of
the
Assyrians
destroyed
,
an
Angel
shall
do
it
,
Isa.
37.36
.
Proud
Herod
was
smitten
by
an
Angel
,
Act.
12.23
.
and
at
the
last
day
they
shall
bring
the
wicked
to
Christs
bar
,
there
to
receive
their
final
doom
,
Mat.
13.41
.
Who
would
not
then
fear
to
offend
this
great
and
mighty
God
;
who
hath
so
many
glorious
Angels
ready
at
the
least
beck
of
their
Lord
,
to
destroy
both
us
and
ours
.
As
the
Apostle
would
have
women
covered
,
and
modest
,
because
of
the
Angels
so
I
would
have
men
good
and
gracious
,
because
of
the
Angels
,
(
who
are
grieved
to
see
the
dishonours
done
to
their
Lord
and
Master
)
that
we
may
not
provoke
the
Lord
to
send
them
against
us
for
our
destruction
,
8.
The
judgements
that
be
fall
us
,
come
from
God
.
I
will
slay
them
,
I
will
bring
them
down
,
I
will
search
them
out
,
I
will
command
the
Serpent
to
bite
them
,
vers.
2
,
3
,
4.
Whatever
be
the
Instrument
,
yet
God
is
the
prime
Agent
.
Though
there
may
be
many
executioners
,
yet
there
is
but
one
prime
mover
of
them
all
.
'T
is
he
that
kills
,
and
he
that
makes
alive
,
1
Sam.
2.6
.
'T
is
he
that
gives
,
and
he
that
takes
,
Iob
1.21
.
and
therefore
they
are
called
His
Judgements
,
by
a
special
propriety
,
as
coming
more
immediately
from
him
,
Isa.
26.8
,
9.
The
consideration
of
this
will
keep
us
from
murmuring
and
impatience
,
as
it
did
Iob
,
and
David
,
we
shall
be
dumb
and
silent
when
we
see
't
is
the
Lord
that
doth
it
.
How
great
then
is
their
sin
,
that
ascribe
their
sicknesses
,
losses
,
crosses
,
&c.
to
second
causes
,
never
looking
at
Gods
hand
,
he
is
not
in
any
of
their
thoughts
.
9.
Wicked
men
are
cowardly
,
fearful
men
,
Isa.
33.14
.
Ier.
4.9
.
When
troubles
come
they
are
all
for
flying
,
digging
into
Hell
,
climbing
the
tops
of
mountains
,
getting
into
the
depths
of
the
Sea
,
hiding
themselves
in
chambers
,
King
.
22.25
.
When
troubles
come
,
their
spirit
is
gone
,
't
is
fallen
from
their
hearts
into
their
heels
;
and
they
are
going
,
yea
flying
from
it
,
which
is
the
cowards
pace
.
They
fly
not
onely
when
they
are
pursued
,
but
when
none
pursues
them
,
but
their
own
fancy
,
Prov.
28.1
.
they
have
guilty
consciences
,
which
make
them
fly
at
the
shaking
of
a
leaf
,
Levit.
26.36
.
those
who
are
most
fearless
in
sinning
,
are
most
fearful
of
suffering
,
Dan.
5.
4
,
5
,
6.
whereas
the
righteous
;
like
the
valiant
horse
,
that
is
prepared
for
the
battel
,
rejoyceth
and
goeth
forth
to
meet
the
armed
man
.
Iob
39.19
.
to
26.
he
had
rather
dye
than
run
,
if
duty
bids
him
stay
and
stand
.
When
troubles
come
upon
the
wicked
,
their
great
care
is
how
to
be
shut
of
them
,
and
how
to
get
out
of
them
,
and
out-run
them
;
not
how
to
have
them
sanctified
,
or
how
to
be
bettered
by
them
.
But
the
good
man
desires
rather
to
have
the
trouble
sanctified
,
than
removed
;
and
if
he
fly
,
't
is
to
God
,
not
from
him
,
he
is
his
Tower
and
his
hiding-place
,
by
Prayer
and
Faith
he
gets
unto
him
,
yea
,
into
him
,
and
so
is
safe
,
Prov.
18.10
.
10.
all
the
shifts
and
evasions
of
wicked
men
,
shall
not
avail
them
in
the
day
of
wrath
.
Hee
that
fleeth
,
shall
not
flee
away
,
viz.
so
as
to
escape
by
his
flight
,
for
he
shall
be
overtaken
,
Or
if
he
do
escape
one
danger
,
yet
he
shall
not
be
delivered
,
but
he
shall
fall
into
another
,
Amos
5.19
.
Hee
that
flees
from
a
Lion
,
shall
fall
into
the
mouth
of
a
Bear
,
Isa.
30.16
,
17.
whilst
they
flee
from
the
noise
of
fear
,
they
shall
fall
into
a
pit
,
and
when
they
are
in
the
pit
striving
to
get
out
,
and
hoping
to
finde
deliverance
,
then
they
fall
into
a
snare
,
which
is
a
worse
evil
than
the
pit
;
he
that
falls
into
a
pit
,
may
make
some
shift
to
get
out
again
,
but
he
that
is
in
a
snare
,
is
bound
fast
,
he
can
get
no
further
,
Isa.
24.18
.
Thus
the
wicked
mans
case
is
worse
and
worse
,
all
his
remedies
prove
remediless
,
and
all
his
helpers
are
miserable
comforters
.
God
is
against
them
,
and
therefore
salvation
is
far
from
them
,
Psal.
119.155
.
and
if
Ionah
will
flee
from
God
,
he
shall
fall
into
the
Sea
.
There
is
no
escaping
when
God
pursues
,
when
he
will
destroy
,
none
shall
be
able
to
deliver
,
Psal.
21.8
.
&
139.7
.
to
11.
Ier.
4.16
,
17.
VERSE
2.
Though
they
dig
into
Hell
,
thence
shall
mine
hand
take
them
,
though
they
climbe
up
to
Heaven
,
thence
will
I
bring
them
down
.
THese
Apostatizing
Israelites
being
puft
up
with
their
Priviledges
,
conceiting
that
God
loved
them
,
because
he
had
given
them
some
success
and
victories
;
hereupon
they
grew
secure
and
impenitent
,
promising
themselves
impunity
in
their
sins
,
which
makes
the
Prophet
here
to
thunder
out
Gods
dreadful
judgements
against
them
with
vehemency
and
variety
of
words
,
and
to
use
very
lofty
and
hyperbolical
expressions
,
the
better
to
awaken
them
,
and
drive
them
out
of
their
vain
conceits
.
In
the
end
of
the
fore-going
verse
he
had
shewed
them
,
that
though
they
fled
,
yet
they
should
not
escape
;
and
this
he
proves
in
the
three
following
verses
,
by
a
notable
enumeration
of
five
particular
places
,
thereby
shewing
them
that
they
should
not
escape
,
though
they
hid
themselves
-
1.
In
Hell
.
-
2.
In
Heaven
.
-
3.
In
the
tops
of
inaccessible
Mountains
.
-
4.
In
the
bottome
of
the
Sea
.
-
5.
In
captivity
and
banishment
out
of
their
own
Land
,
yet
there
the
Lord
would
command
the
sword
,
and
it
should
slay
them
.
They
should
be
safe
neither
at
home
,
nor
abroad
,
neither
in
their
own
Country
,
nor
yet
in
a
strange
Land
:
so
sad
it
is
for
a
people
to
have
God
for
their
enemy
.
1.
The
first
means
whereby
they
thought
to
hide
themselves
from
Gods
revenging
hand
,
was
by
digging
and
taking
great
pains
to
hide
themselves
as
low
as
Hell
.
We
have
the
same
word
used
,
Ionah
1.13
.
where
the
Mariners
are
said
to
row
hard
,
to
save
Ionah
,
the
word
is
Iachteru
,
they
digged
in
the
Sea
by
rowing
,
that
is
,
they
used
the
utmost
means
to
save
him
.
Quest.
The
Question
will
be
,
What
is
here
meant
by
Hell
and
Heaven
?
Answ.
1.
Some
take
the
words
literally
,
thus
,
If
it
were
possible
for
these
incorrigible
sinners
to
descend
into
Hell
,
or
ascend
up
into
Heaven
,
yet
Gods
hand
of
Justice
should
finde
them
out
in
the
one
,
and
cast
them
out
of
the
other
.
2.
Others
take
the
words
in
an
Hyperbolical
sense
,
thus
,
By
Hell
,
they
understand
the
most
abstruse
,
deep
,
secret
places
of
the
earth
.
q.
d.
Though
these
wicked
men
should
dig
ditches
or
pits
never
so
deep
in
the
earth
to
hide
themselves
,
so
that
they
should
get
●lmost
as
low
as
Hell
,
yet
this
digging
and
delving
should
not
avail
them
,
nor
be
able
to
shelter
them
from
Gods
wrath
;
for
even
thence
would
God
take
them
,
and
deliver
them
into
their
enemies
hands
to
be
slain
.
Hell
is
naked
before
him
,
and
destruction
hath
no
covering
,
Job
26.6
.
Prov.
15.11
.
Let
Adam
hide
himself
amongst
the
trees
,
and
Ionah
lye
never
so
close
to
the
sides
of
the
ship
,
yet
Gods
Almighty
hand
found
out
both
the
one
and
the
other
.
2.
If
this
will
not
do
,
and
Hell
will
afford
no
help
,
they
'l
climbe
to
Heaven
,
and
try
what
that
will
do
,
but
all
in
vain
;
for
thence
will
God
cast
them
down
,
that
the
Assyrian
may
slay
them
.
The
like
Hyperbolical
speeches
of
mounting
up
to
Heaven
,
we
read
of
,
Gen.
11.4
.
Deut.
1.28
.
Iob
20.6
.
Ier.
49.16
.
&
51.53
.
Obad.
4.
Some
by
Heaven
understand
high
and
lofty
Refuges
and
Towers
,
whose
tops
seemed
to
touch
the
Heavens
,
q.
d.
Let
these
wicked
men
seek
for
refuge
in
Heaven
or
Hell
,
above
or
beneath
,
in
Sea
or
Land
,
yet
they
shall
not
secure
them
in
this
day
of
wrath
;
all
their
hearts
,
their
holes
,
and
hiding-places
are
naked
before
the
eyes
of
him
with
whom
they
have
to
do
.
OBSERVATIONS
.
1.
When
God
is
against
a
people
,
no
place
can
shelter
them
from
his
wrath
.
If
men
sin
against
the
Lord
,
let
them
go
whither
they
will
,
the
punishment
of
their
sin
will
finde
them
out
,
Numb.
32.23
.
Though
insolent
Edom
make
his
nest
in
the
Stars
,
and
think
himself
out
of
Gun-shot
,
and
free
from
danger
,
yet
his
sins
will
bring
him
down
,
Obad.
4.
God
hath
a
sharp
eye
,
and
a
strong
hand
to
pull
men
out
of
their
strong
holds
,
or
to
destroy
them
in
them
.
Zimri
got
into
Tirzah
a
fortified
City
,
and
then
into
the
Kings
Palace
,
and
there
he
burnt
himself
to
death
,
1
King
.
16.8
.
Had
we
all
the
power
and
policy
of
all
the
Kingdomes
of
the
Earth
for
us
,
yet
if
God
be
against
us
,
these
cannot
help
us
,
Amos
2.14
,
15
,
16.
Though
the
wicked
mount
on
high
,
yet
at
last
hee
casts
them
down
to
the
ground
,
Psal.
147.6
.
'T
is
not
height
nor
depth
,
Sea
or
Land
,
Heaven
or
Hell
that
can
shelter
us
from
Gods
fury
.
If
God
be
against
us
,
all
the
elements
,
and
all
the
creatures
are
against
us
.
As
when
God
is
for
us
,
all
are
for
us
,
Rom.
8.31
.
and
we
need
not
fear
,
Psal.
27.1
.
&
56.4
.
Isa.
43.1
,
2.
There
is
no
flying
from
Gods
Arrests
,
if
a
man
have
done
wickedly
in
one
place
,
he
may
escape
the
Law
by
flying
to
another
,
he
may
get
out
of
our
bounds
,
and
then
he
is
safe
;
but
who
can
get
out
of
Gods
bounds
?
he
hath
power
to
arrest
us
where
ever
he
findes
us
,
and
he
can
finde
us
where
ever
we
are
.
He
is
higher
than
Heaven
,
and
deeper
than
Hell
,
and
therefore
David
cryes
out
,
Whither
shall
I
go
from
thy
presence
?
Surely
no
whither
.
Neither
men
nor
Devils
are
able
to
go
from
the
common
and
general
presence
of
God
,
for
he
fills
Heaven
and
Earth
.
Psal.
139.7
.
to
13.
is
a
kinde
of
Comment
on
this
Text
,
and
therefore
I
shall
briefly
open
it
,
vers.
7.
Whither
shall
I
go
from
thy
Spirit
?
what
's
that
?
why
he
tells
you
in
the
next
clause
,
Whither
shall
I
flee
from
thy
presence
?
q.
d.
Thou
art
an
infinite
Spirit
,
and
I
can
go
no
where
to
avoid
or
escape
thee
,
Vers.
8.
If
I
ascend
into
Heaven
,
thou
art
there
;
By
Heaven
is
meant
the
upper
Region
of
the
world
,
and
if
I
make
my
bed
in
Hell
,
and
go
down
to
the
lowest
parts
of
the
earth
,
he
hold
thou
art
there
,
q.
d.
Let
mee
go
whither
I
will
,
thy
presence
will
finde
mee
out
.
Vers.
9.
If
I
take
the
wings
of
the
morning
,
and
dwell
in
the
utmost
parts
of
the
world
,
q.
d.
should
I
fly
never
so
early
or
swiftly
from
East
to
West
,
as
the
light
of
the
morning
doth
,
vers.
10.
Even
there
should
thy
hand
lead
mee
,
and
thy
right
hand
should
hold
mee
;
q.
d.
I
should
still
lye
under
thy
divine
disposing
and
government
,
and
finde
thee
efficaciously
present
with
mee
.
Vers.
11.
If
I
say
the
darkness
shall
cover
mee
,
viz.
so
as
thou
shalt
not
be
able
to
finde
mee
out
,
then
is
the
night
light
about
mee
,
that
is
,
I
shall
be
as
little
hid
from
thine
eyes
,
as
if
't
were
noon
day
;
why
so
?
vers.
12.
for
the
darkness
hideth
not
from
thee
,
but
the
night
shineth
as
the
day
,
darkness
and
light
are
both
alike
to
thee
,
Iob
34.11
,
12.
VERSE
3.
And
though
they
hide
themselves
in
the
top
of
Carmel
,
I
will
search
and
take
them
out
thence
,
and
though
they
be
hid
from
my
sight
in
the
bottome
of
the
Sea
,
thence
will
I
command
the
Serpent
,
and
he
shall
bite
them
.
THe
men
of
Israel
and
Iudah
being
sottish
and
sensual
,
and
drowned
in
deep
security
,
resting
upon
their
carnal
confidences
,
and
resolving
to
fly
to
them
instead
of
God
:
The
holy
Ghost
(
who
knows
our
indurate
frames
better
than
we
our selves
)
multiplies
words
,
and
as
Fishers
when
they
would
catch
Fish
,
drive
them
out
of
their
holds
;
so
the
Lord
here
labours
to
drive
them
out
of
all
their
strong
holds
,
to
himself
.
Having
therefore
shewed
them
that
Heaven
and
Hell
could
afford
them
no
security
,
he
comes
now
to
stop
a
third
gap
,
by
which
they
might
think
to
escape
,
viz.
by
flying
to
Rocks
,
and
inaccessible
Mountains
.
But
,
though
they
hide
themselves
in
the
top
of
Carmel
,
I
will
search
and
take
them
out
thence
,
and
deliver
them
into
their
enemies
hands
.
There
were
two
Carmels
.
The
one
was
in
Iudea
,
as
appears
,
Iosh.
15.55
.
1
Sam.
25.2
.
the
other
in
the
Text
was
an
high
,
pleasant
,
fruitful
Mountain
in
Canaan
,
good
for
Pasturage
,
and
therefore
is
used
in
Sripture
sometimes
Largely
,
for
any
fertile
place
;
so
Isa.
29.17
.
Ier.
2.7
.
Amos
1.2
.
I
brought
you
into
a
plentiful
Country
,
or
as
it
is
in
the
fountain
,
I
brought
you
into
a
Land
of
Carmel
.
So
Cant.
7.5
.
2.
'T
is
taken
strictly
,
for
that
famous
,
fruitful
Mountain
,
which
is
joyned
with
Bashan
another
fruitful
hill
,
Isa.
33.9
.
This
Carmel
had
a
City
on
it
,
or
joyning
to
it
,
and
was
situate
by
the
Sea
,
jer.
46.18
.
Here
Elijah
vanquisht
the
worshippers
of
Baal
,
1
King
.
18.19
.
and
Elisha
dwelt
here
,
2
King
.
4.25
.
By
Carmel
here
is
meant
Synecdochically
,
very
high
hills
,
and
inaccessible
Rocks
and
Mountains
,
for
in
those
times
,
and
in
those
Countries
,
when
they
were
in
great
danger
,
they
were
wont
to
run
and
hide
themselves
in
Mountains
,
in
Caves
,
in
Rocks
,
in
Pits
,
and
high
places
,
as
appears
,
Iudg.
6.2
.
1
Sam.
13.6
.
Isa.
2.10
,
19.
Ier.
4.29
.
But
in
vain
do
men
run
to
these
hills
and
holds
for
refuge
,
for
if
God
be
not
our
strong
hold
,
they
are
but
miserable
shelters
,
and
we
may
say
of
them
,
as
Iob
said
of
his
friends
,
Miserable
comforters
are
yee
all
.
We
read
of
five
Kings
that
hid
themselves
in
a
cave
,
yet
were
they
all
taken
and
hanged
,
Iosh.
10.16
,
23.
Titus
and
Vespatian
besieging
Ierusalem
,
found
many
of
the
Jews
hid
in
Vaults
and
Privy-houses
,
and
other
obscure
places
,
where
they
were
slain
.
Those
that
sin
against
the
Lord
,
let
them
go
to
the
very
head
and
top
of
Carmel
to
hide
themselves
,
yet
there
will
the
Lord
search
for
them
,
and
bring
them
forth
to
Judgement
.
Mountains
are
Gods
servants
as
well
as
other
creatures
,
yea
they
melt
like
wax
at
his
presence
,
so
that
although
wicked
men
should
beg
of
them
to
fall
upon
them
,
and
hide
them
,
they
cannot
,
they
dare
not
do
it
,
Rev.
6.15
,
16
,
17.
'T
is
true
,
David
oft
made
use
of
Mountains
and
Caves
,
but
he
never
trusted
in
them
,
but
made
the
Lord
his
Rock
and
Refuge
,
Psal.
18.2
.
and
the
best
of
Saints
have
hid
themselves
as
occassion
required
.
But
for
impenitent
sinners
to
think
to
hide
themselves
from
Gods
hand
and
eye
,
is
gross
Atheism
and
madness
.
Obj.
But
if
we
cannot
hide
our selves
in
Mountains
,
wee
will
try
what
the
deeps
will
do
.
Ans.
You
may
do
so
,
but
it
shall
be
in
vain
,
for
though
they
hide
themselves
from
my
sight
,
in
the
bottome
of
the
Sea
,
that
is
,
though
they
think
they
have
hid
themselves
from
my
sight
,
so
that
I
cannot
see
nor
finde
them
;
for
no
man
can
actually
hide
himself
from
God
,
who
is
omnipresent
,
but
only
opiniatively
,
and
in
his
own
conceit
.
'T
is
an
Hyperbole
,
q.
d.
if
it
were
possible
for
these
wicked
men
to
go
to
the
very
bottome
and
Pavement
of
the
Sea
to
hide
themselves
from
mine
eye
and
Ire
;
Thence
will
I
command
the
Serpent
and
he
shall
bite
them
.
By
Serpent
here
is
not
meant
a
Land
Serpent
,
but
a
Sea-Serpent
,
q.
d.
Which
way
soever
these
wicked
men
go
,
death
and
destruction
shall
finde
them
out
,
all
shall
make
against
them
both
by
Sea
and
Land
,
and
the
Assyrian
my
Rod
and
Executioner
shall
finde
and
ferret
them
out
in
all
places
where
ever
they
be
.
OBSERVATIONS
.
1.
God
hath
variety
of
Servants
and
Serjeants
to
arrest
his
enemies
where
ever
they
be
.
All
the
Elements
,
and
all
the
Creatures
are
enemies
to
those
that
are
enemies
to
God
.
He
hath
Armies
at
Sea
and
Land
against
them
.
He
hath
not
onely
Serpents
Metaphorical
,
the
Devil
and
his
Instrument
,
Rev.
12.9
.
but
also
natural
Serpents
,
and
Sea-monsters
innumerable
,
ready
to
execute
his
commands
on
his
enemies
.
God
is
the
best
friend
,
and
the
saddest
foe
.
If
he
be
against
us
,
he
is
an
Omnipresent
enemy
,
and
can
pursue
us
by
Sea
and
Land
;
for
he
is
every
where
by
his
Essence
,
Presence
and
Power
.
He
is
God
above
all
,
through
all
,
and
in
us
all
,
Iob
11.8
,
9.
Ephes.
4.6
.
He
is
over
all
by
his
Power
,
in
all
the
Saints
by
his
Spirit
,
and
through
all
the
world
by
his
providence
.
He
is
an
Omnipresent
Essence
and
Being
,
Prov.
15.3
.
There
is
no
hiding
our selves
in
secret
from
him
,
Ier.
23.23
,
24.
He
is
in
Heaven
by
his
glory
and
Majesty
;
in
Hell
by
his
justice
,
wrath
and
power
;
in
Sea
and
Land
by
his
providence
,
Act.
17.27
.
Take
heed
then
of
displeasing
him
,
other
enemies
you
may
flye
from
,
but
there
is
no
flying
from
his
presence
.
Walk
therefore
sincerely
as
in
his
eye
,
as
Enoch
,
Noah
,
and
Abraham
did
.
Seneca
counselled
his
scholars
to
do
all
,
tanquam
spectet
Cato
,
as
if
some
severe
Cato
did
alwaies
behold
them
.
But
we
should
rather
do
all
,
because
all
my
waies
are
before
thee
,
Heb.
4.13
.
'T
is
meer
Atheism
,
and
the
want
of
consideration
of
that
All-seeing
eye
of
God
,
which
is
the
root
of
all
the
villany
that
is
acted
in
the
world
,
Psal.
94.5
,
6
,
8.
Ezek.
9.9
.
As
Nimrod
was
said
to
be
a
mighty
hunter
before
the
Lord
;
so
many
may
be
said
,
to
be
mighty
drunkards
,
mighty
swearers
,
lyars
,
cheaters
,
dissemblers
,
&c.
before
the
Lord
.
But
let
it
alwaies
be
our
care
to
lead
a
life
worthy
of
such
a
presence
,
passing
the
time
of
our
sojourning
in
Gods
fear
.
This
may
be
1.
A
spur
to
duty
,
2.
A
motive
to
Sincerity
,
3.
A
corrosive
to
sin
,
4.
A
cordial
in
afflictions
.
Remember
in
all
thy
distresses
,
hee
is
an
Omnipresent
friend
.
He
was
with
Joseph
in
the
prison
,
with
Jeremy
in
the
dungeon
,
with
Jonah
in
the
Whales
belly
,
with
Daniel
in
the
Lions
den
,
with
Israel
in
Egypt
,
Exod.
3.9
.
and
with
Paul
before
Nero
,
2
Tim.
4.17
.
He
knows
our
Tentations
,
our
adversaries
,
our
abilities
,
and
will
not
suffer
us
to
be
tempted
above
our
strength
,
Rev.
2.3
.
VERSE
4.
And
though
they
go
into
captivity
before
their
enemies
,
thence
will
I
command
the
sword
,
and
it
shall
slay
them
,
and
I
will
set
mine
eye
upon
them
for
evil
,
and
not
for
good
.
WEE
are
now
come
to
the
fifth
and
last
Evasion
,
whereby
these
incorrigible
sinners
thought
to
escape
Gods
hands
,
and
that
was
by
yeelding
themselves
up
into
their
enemies
hands
upon
quarter
for
their
lives
,
and
so
to
escape
the
edge
of
the
sword
.
To
this
the
Lord
answers
by
way
of
concession
,
though
they
should
go
into
cap●ivity
before
their
enemies
,
or
before
the
faces
of
their
enem●es
(
as
't
is
in
the
Original
)
whose
custome
it
was
to
drive
their
enemies
like
beasts
before
them
,
young
and
old
,
naked
and
barefoot
,
Isa
▪
20.4
Lam.
1.5
.
yet
thence
will
I
command
and
commission
the
sword
of
their
enemies
to
slay
them
.
2.
Here
is
an
Aggravation
of
all
this
misery
,
viz.
that
it
should
fall
upon
them
in
wrath
.
God
promised
to
send
Iudah
into
the
Land
of
Chaldea
for
good
,
Ier.
24.5
,
6.
but
Israel
being
more
grosly
wicked
,
To
watch
over
them
for
evil
,
and
not
for
good
.
The
expression
is
emphatical
,
the
denial
of
the
contrary
makes
the
speech
more
weighty
,
so
Jer.
21.10
.
&
39.16
.
&
44.27
.
q.
d.
I
will
bring
upon
them
all
manner
of
evil
,
but
no
good
.
I
will
afflict
them
every
where
,
but
I
will
defend
them
no
where
,
but
will
utterly
consume
them
.
This
was
true
of
Israel
,
who
went
into
captivity
,
and
never
returned
again
;
though
many
of
Judah
did
return
again
,
as
we
read
in
the
book
of
Ezra
.
As
Gods
eye
was
formerly
upon
them
for
good
,
and
hee
had
made
them
the
head
of
the
Nations
,
so
now
his
eye
should
be
upon
them
for
evil
,
and
he
would
make
them
the
Taile
and
contemptible
amongst
all
.
He
would
now
deal
with
them
as
he
threatned
to
do
with
disobedient
ones
,
Deut.
28.44
,
63.
Before
he
had
been
their
Guardian
,
and
their
Keeper
,
Psal.
121.3
,
4.
He
that
keeps
Israel
neither
slumbers
nor
sleeps
;
but
now
he
will
be
their
Judge
and
Executioner
.
Though
formerly
he
seriously
and
intensively
set
himself
to
do
them
good
,
yet
now
with
as
much
seriousness
and
resolvedness
he
will
set
his
eyes
upon
them
,
or
against
them
for
evil
.
By
the
Eye
of
God
is
meant
the
Providence
of
God
,
by
an
Anthropopathy
frequent
in
Scripture
,
Iob
34.21
.
Prov.
15.3
.
Psal.
33.18
&
34.15
.
1
Pet.
3.12
.
which
as
it
watcheth
over
the
good
in
mercy
,
so
it
watcheth
over
the
wicked
in
judgement
,
vers.
8.
I
will
set
mine
eye
upon
them
for
evil
;
that
is
,
for
punishment
,
and
for
destruction
,
and
not
for
good
;
that
is
,
not
to
do
them
any
good
at
all
,
nor
to
bless
them
.
OBSERVATIONS
.
1
Submission
to
men
is
but
vain
,
unless
we
submit
unto
God
.
To
yeeld
our selves
captives
to
men
,
and
make
peace
with
them
,
and
yet
to
rebel
against
God
,
is
to
fee
the
Serjeant
,
and
to
lye
open
to
the
fury
of
the
Creditor
.
Wicked
men
begin
at
the
wrong
end
,
they
should
first
begin
with
God
,
and
humble
themselves
before
him
,
and
make
peace
with
him
and
then
all
would
be
at
peace
with
them
,
Iob
5.23
.
Hos.
2.18
.
When
once
our
wayes
please
God
,
he
makes
our
enemies
to
be
at
peace
with
us
,
Prov.
16.7
.
He
can
over-rule
their
hearts
,
so
that
although
they
hate
us
,
yet
they
shall
not
hurt
us
;
yea
with
Esau
,
they
shall
kiss
us
,
instead
of
killing
us
,
Gen.
33.4
.
2
The
sword
hath
its
command
and
commission
from
God
,
Jer.
47.6
.
Ezek.
14.17
.
I
will
command
the
sword
,
and
it
shall
slay
them
.
War
is
one
of
Gods
sore
Judgements
,
it
is
the
Arrow
which
he
shoots
at
a
rebellious
people
.
But
of
this
at
large
before
on
Amos
4.10
.
3.
The
Providence
of
God
watcheth
over
the
wicked
for
their
hurt
.
As
the
eyes
of
his
Providence
run
to
and
fro
through
the
whole
world
for
the
good
of
his
people
(
2
Chron.
16.9
.
Psal.
33.18
.
and
34.15
.
1
Pet.
3.12
.
)
so
where
ever
the
wicked
go
,
his
eye
and
his
hand
follow
them
for
evil
,
Ier.
44.
16
,
17.18
,
22.
and
24.9
.
As
all
works
together
for
good
to
good
men
,
so
all
works
for
evil
to
evil
men
.
The
Lord
doth
even
study
their
ruine
,
and
purposely
watch
(
as
't
were
)
all
opportunities
to
do
them
a
mischief
.
As
men
do
obstinately
set
their
faces
against
Gods
Commandements
in
a
way
of
rebellion
;
so
he
will
set
his
face
against
them
for
evil
in
a
way
of
destruction
,
Ier.
44.11
.
Hence
we
read
so
oft
of
Gods
setting
his
face
against
wicked
men
,
Lev.
20.3
.
and
26.17
.
Ezek.
14.8
.
I
will
set
my
face
against
them
,
that
is
,
I
am
highly
offended
with
them
,
and
I
will
make
it
my
work
to
execute
my
vengeance
on
them
.
VER.
5.
And
the
Lord
God
of
Hosts
is
he
that
toucheth
the
Land
and
it
shall
melt
,
and
all
that
dwell
therein
shall
mourn
,
and
it
shall
rise
up
wholly
like
a
flood
,
and
shall
be
drowned
as
by
the
flood
of
Egypt
.
WE
have
done
with
the
Commination
,
we
are
now
come
to
the
second
general
part
of
the
Chapter
,
and
that
is
the
confirmation
of
the
Commination
,
which
is
drawn
from
the
Omnipotent
Majesty
and
Power
of
God
,
who
is
Lord
Paramount
of
all
the
world
,
the
glorious
Creator
and
Governour
of
all
.
All
depend
upon
him
,
and
observe
his
beck
,
what
he
sayes
it
is
done
(
ejus
dicere
est
facere
)
and
what
he
threatens
is
as
easily
and
speedily
effected
.
The
better
therefore
to
awaken
these
drousie
sinners
,
and
make
them
fear
,
the
Prophet
here
sets
forth
the
Majesty
and
Power
of
God
▪
that
they
might
see
there
was
no
contending
with
him
,
and
that
he
was
able
,
and
would
certainly
bring
to
pass
what
ever
he
had
threatned
against
them
.
To
this
end
we
often
finde
Moses
and
the
Prophets
setting
forth
the
Majesty
of
God
by
his
Titles
&
Works
,
as
that
he
is
the
Mighty
God
,
the
Lord
of
Hosts
,
the
King
of
Kings
,
&c.
Sinners
are
hardly
drawn
to
consider
the
Glory
and
Majesty
of
that
God
with
whom
they
have
to
do
,
and
therefore
the
Prophet
so
oft
toucheth
on
this
string
,
Amos
3.6.8
.
and
4.
ult.
and
5.8
,
9.
In
this
Verse
,
and
the
next
,
we
have
an
elegant
description
of
Gods
Power
and
Glory
(
where
every
word
hath
its
weight
)
And
that
1
By
his
Names
and
Titles
,
He
is
the
Lord
,
Jehovah
,
the
Creator
and
Preserver
of
all
things
;
and
therefore
his
Threatnings
ought
not
to
be
contemned
.
2
He
is
the
Lord
of
Hosts
,
he
hath
the
superiour
and
inferiour
Armies
of
Heaven
and
Earth
,
of
Sea
and
Land
,
as
it
were
horse
and
foot
to
march
against
his
enemies
.
3
His
Almighty
Works
set
forth
his
Majesty
and
Power
.
1
The
Earth
which
is
in
it self
a
most
solid
,
firm
,
hard
,
immoveable
body
,
yet
acknowledgeth
the
Power
and
Dominion
of
its
Almighty
Lord
and
Creator
;
and
therefore
if
he
do
but
touch
it
(
at
least
with
any
of
his
rods
,
and
in
displeasure
)
it
presently
melts
like
wax
before
the
fire
,
e.
g.
He
is
Jehovah
the
Lord
of
Hosts
,
therefore
fear
him
.
He
makes
the
earth
to
melt
,
and
the
inhabitants
thereof
to
tremble
,
therefore
do
you
humble
your selves
before
him
.
3
If
all
this
will
not
work
upon
you
,
yet
consider
he
can
drown
you
,
and
make
his
floods
to
go
over
all
the
land
,
as
he
did
in
Noahs
time
,
and
as
he
doth
in
many
Islands
,
and
other
places
at
this
day
.
See
before
Chap.
8.8
.
4
If
ye
will
not
fear
him
for
his
Majesty
,
and
Power
that
appears
on
earth
,
then
look
up
to
the
heavens
,
vers.
6.
and
see
his
Wisdome
and
Power
there
,
in
creating
the
several
Regions
of
the
air
,
as
so
many
stories
one
above
another
,
besides
the
variety
of
creatures
which
he
hath
on
earth
,
as
so
many
Troops
ready
prest
to
do
him
service
;
and
his
sending
of
the
waters
of
the
Sea
upon
the
earth
,
either
by
rain
,
or
inundation
to
punish
it
.
These
all
shew
the
Power
and
Glory
of
that
God
with
whom
we
have
to
do
,
and
therefore
should
make
us
fear
to
offend
him
,
and
speedily
to
make
our
peace
with
him
.
The
summe
of
all
is
this
,
Hitherto
ye
have
trusted
in
your
own
strength
and
priviledges
,
and
have
set
light
by
Gods
Threatnings
,
as
if
they
had
been
but
so
many
scar-crows
;
but
now
consider
,
O
ye
infirm
,
and
sinful
dust
and
a●hes
,
against
whom
do
ye
rebel
,
against
whom
do
ye
thus
harden
your selves
?
Is
it
not
against
the
great
and
mighty
God
,
the
Lord
of
Hoasts
,
the
Creator
of
all
things
,
whose
Almighty
power
appears
in
that
with
a
touch
he
can
make
the
mighty
and
massy
earth
to
melt
and
dissolve
like
wax
before
a
mighty
fire
,
and
fill
it
with
such
horror
,
that
all
the
inhabitants
thereof
shall
mourn
,
and
make
it
as
inhabitable
as
if
it
were
drowned
with
a
flood
?
OBSERVATIONS
.
God
is
the
Lord
of
Hoasts
.
See
before
Amos
4.
ult.
2
He
is
an
Almighty
God
.
See
before
Amos
4.
ult.
Obs.
1.
3
If
God
do
but
touch
the
earth
,
or
its
inhabitants
in
wrath
,
they
melt
,
and
mourn
,
and
fade
away
.
If
he
but
touch
Mountains
Natural
,
or
Mountains
Metaphorical
,
there
is
no
abiding
.
1
The
earth
Natural
quakes
at
Gods
displeasure
,
the
Rocks
and
Hills
melt
at
his
presence
,
2
Sam.
22.8
.
Psal.
18.7
.
and
144.5
,
6
,
7.
The
massy
Mountains
which
no
art
or
wit
of
man
can
move
,
yet
Gods
bare
presence
,
how
much
more
his
wrathful
presence
makes
them
tremble
as
Mount
Sinai
did
at
the
presence
of
the
Lord
,
2
The
earth
Metaphorical
;
that
is
,
wicked
men
that
live
in
the
earth
,
the
guilt
of
their
sins
doth
so
daunt
them
that
they
are
not
able
to
stand
in
Gods
presence
,
Ezra
9.
ult.
Adam
when
he
had
sinned
,
hides
himself
from
God
,
and
Cain
runs
from
his
presence
.
Especially
at
the
day
of
Judgement
they
will
not
be
able
to
stand
before
Gods
Tribunal
,
Psal.
1.5
.
but
will
cry
to
Rocks
and
Mountains
to
hide
them
,
and
shall
be
driven
to
utter
desperation
,
when
they
think
of
that
dreadful
sentence
,
Go
ye
cursed
;
yea
when
the
Lord
appears
for
his
people
here
,
these
Metaphorical
Mountains
shall
be
dissolved
,
and
me●●
like
wax
before
the
fire
.
The
Churches
enemies
are
oft
compared
to
Mountains
Isa.
64.1
.
Zac.
4.7
.
1
Because
Mountains
are
higher
than
other
parts
of
the
earth
,
The
Church
being
troubled
with
these
Mountains
,
seeks
to
remove
them
,
by
that
Omnipotent
Engine
of
Prayer
,
Isa.
64.
1
,
2.
Oh
that
thou
wouldest
rend
the
Heavens
and
come
down
!
what
then
?
When
God
ariseth
,
then
the
Dukes
of
Edom
are
amazed
,
and
trembling
takes
hold
on
the
mighty
ones
,
Exod.
15.15
,
16.
Hence
't
is
that
the
Church
desires
that
God
would
arise
,
for
then
his
enemies
should
be
scattered
,
and
those
that
hate
him
should
flee
before
him
,
and
be
driven
away
like
smoak
(
which
the
higher
it
riseth
,
the
more
't
is
scattered
)
and
melt
like
wax
before
the
fire
,
Psal.
68.1
,
2.
The
Sons
of
Zerviah
may
be
too
strong
for
David
,
but
not
for
the
God
of
David
.
If
he
do
but
touch
these
Mountains
,
they
vanish
.
'T
is
no
trouble
to
us
to
breathe
;
why
God
can
with
as
great
facility
overthrow
the
Churches
enemies
,
one
blast
,
breath
,
word
,
or
look
from
him
,
undoes
them
,
Iob
4.9
,
10
,
11.
By
the
blast
of
God
they
perish
,
and
by
the
breath
of
his
nostrils
are
they
consumed
.
And
if
the
Earth
melt
and
tremble
when
God
is
angry
,
how
sad
is
the
condition
of
hard-hearted
sinners
,
who
are
viler
than
the
Earth
,
and
more
insensible
than
the
very
senselesse
and
inanimate
creatures
,
yea
worse
than
the
very
Devils
themselves
,
for
they
beleeve
and
tremble
!
Iames
2.19
.
4.
The
Lord
can
turn
our
Land
into
a
Sea
,
and
make
our
arrable
,
sailable
;
so
that
there
shall
be
no
dwelling
in
it
;
but
it
shall
rise
up
wholly
as
a
flood
,
and
shall
be
drowned
as
by
the
flood
of
Egypt
.
The
water
is
naturally
above
the
earth
,
so
that
he
can
float
it
and
flood
it
at
his
pleasure
;
and
can
easily
pull
up
his
●luces
,
and
let
in
the
Sea
upon
us
,
and
bury
us
in
one
universal
grave
of
waters
.
Let
us
then
fear
to
provoke
him
,
who
hath
Wind
and
Sea
at
command
against
us
.
The
Lord
wonders
that
any
should
be
so
sottish
,
as
not
to
fear
him
upon
this
very
account
,
Ier.
5.22
.
Fear
ye
not
mee
,
saith
the
Lord
,
who
have
placed
the
Sand
for
a
bound
to
the
Sea
,
that
it
cannot
pass
?
q.
d.
Whom
will
ye
fear
,
if
ye
will
not
fear
mee
?
when
the
Sea
it self
,
that
terrible
and
tumultuous
creature
feareth
and
obeyeth
;
and
who
have
made
the
weak
sands
to
bound
the
raging
Sea
.
We
are
bound
to
bless
God
that
hath
thus
bounded
that
unruly
element
,
and
saith
to
it
,
Hitherto
shalt
thou
go
,
and
no
further
,
and
here
shall
thy
proud
waves
be
staid
,
Job
38.11
,
12.
VERSE
6.
It
is
he
that
buildeth
his
stories
in
the
Heavens
,
and
hath
founded
his
troop
in
the
Earth
;
hee
that
calleth
for
the
waters
of
the
Sea
,
and
poureth
them
out
upon
the
face
of
the
Earth
;
The
Lord
is
his
Name
.
THe
Prophet
goes
on
in
a
magnificent
description
of
the
Wisdome
,
Power
,
Majesty
,
and
Glory
of
the
great
Iehovah
,
that
so
this
stubborn
people
,
considering
with
whom
they
had
to
do
,
might
tremble
at
his
Threatnings
,
and
prepare
to
meet
him
in
a
way
of
humiliation
,
who
was
now
marching
against
them
with
his
troops
for
their
destruction
.
Before
he
had
set
forth
Gods
All-mighty
Power
in
ruling
the
Earth
and
the
Rivers
,
now
he
proceeds
to
set
forth
his
Majesty
in
the
creating
of
the
Heavens
,
of
the
inferiour
Armies
and
the
Seas
.
And
since
the
bare
naming
of
God
is
little
regarded
by
most
men
,
therefore
this
blunt
,
rustick
Prophet
raiseth
his
stile
,
grows
Rhetorical
and
Philosophical
,
setting
forth
Gods
excellency
with
variety
of
words
,
the
better
to
affect
his
Hearers
.
Quot
tituli
,
tot
simuli
.
In
this
Ver.
we
have
the
glory
of
God
set
forth
to
us
in
his
forming
&
framing
-
1.
The
Stories
of
Heaven
.
-
2.
His
Troops
on
Earth
.
-
3.
The
Rain
out
of
the
Sea
.
-
4.
By
his
tremendous
Name
,
Iehovah
.
The
words
are
very
Mystical
and
difficult
,
they
have
almost
as
many
Expositions
as
there
be
Expositors
.
I
shall
indeavour
to
clear
the
way
,
and
lay
a
good
foundation
,
the
building
will
stand
the
better
.
He
buildeth
his
stories
in
the
Heavens
.
The
first
Query
,
will
be
,
What
is
meant
here
by
the
stories
of
Heaven
?
Answ.
By
Heaven
here
is
meant
,
the
Aire
;
hence
the
birds
are
called
the
fouls
of
Heaven
,
and
by
Stories
are
meant
,
the
heavenly
Sphears
or
Orbs
,
-
1.
There
is
the
Aerial
Heaven
,
which
reacheth
from
us
to
the
Stars
,
in
which
there
are
three
Regions
.
-
2.
There
is
the
Starry
Heaven
,
Polan
.
Syntag
.
l.
5
c.
8.9
.
which
hath
eight
Sphears
(
which
who
lifts
may
finde
set
down
in
a
known
Author
.
)
-
3.
There
is
the
Heaven
of
Heavens
,
or
the
third
Heaven
,
2
Cor.
12.2
.
The
first
of
these
is
for
my
Sustentation
,
I
live
and
breathe
in
it
.
The
second
is
for
my
Contemplation
,
I
see
and
admire
it
;
and
the
third
is
my
Expectation
,
I
long
and
wait
for
it
.
By
this
most
admirable
and
excellent
work
of
God
,
in
making
the
Heavens
▪
which
consist
of
so
many
Sphears
,
and
have
a
certain
order
within
themselves
,
and
are
as
it
were
so
many
steps
and
stairs
by
which
we
ascend
gradatim
,
till
we
come
to
the
Heaven
of
Heavens
,
the
Prophet
labours
to
awaken
these
secure
sinners
.
This
is
the
first
Glass
in
which
we
may
clearly
see
the
Majesty
of
God
,
Iob
37.18
.
And
hath
founded
his
Troop
in
the
Earth
.
The
word
which
we
render
Troop
,
signifies
not
onely
a
Troop
,
as
appears
by
that
parallel
place
,
2
Sam.
2.25
.
The
children
of
Benjamin
gathered
themselves
together
after
Abner
,
and
became
,
Laaguddah
(
the
very
word
in
the
Text
)
one
Troop
;
Undo
the
heavy
burdens
,
or
undo
the
bundels
or
fardels
.
1.
Some
by
a
Troop
understand
the
other
three
Elements
of
Fire
,
Air
,
Water
;
which
are
all
bound
up
as
't
were
in
one
bundle
,
and
founded
upon
the
Earth
,
which
is
the
basis
and
centre
of
them
all
.
Hence
the
Geneva
render
it
,
He
hath
laid
the
foundation
of
his
Globe
of
Elements
in
the
Earth
.
Those
three
Elements
are
opposite
to
the
heavenly
sphears
,
q.
d.
as
God
hath
built
the
glorious
sphears
of
Heaven
,
so
he
hath
founded
the
terrestrial
Sphears
and
Elements
in
the
Earth
,
out
of
which
he
hath
formed
and
framed
all
other
things
;
uniting
them
in
a
due
series
and
order
,
and
binding
them
up
as
it
were
in
one
bundle
,
the
Elements
lying
like
globes
or
bundles
,
one
upon
,
or
over
one
another
.
2.
Others
conceive
,
that
by
a
Troop
here
,
is
meant
all
kinds
of
creatures
,
which
are
as
so
many
Troops
on
Earth
to
serve
God
;
hence
he
is
so
oft
called
,
The
Lord
of
Hosts
,
and
these
are
called
His
Troops
,
q.
d.
As
the
Lord
hath
built
the
several
Contignations
of
his
Orbs
in
the
Heavens
,
so
he
hath
provided
Armies
of
creatures
to
do
his
will
on
Earth
.
3.
Others
conceive
it
to
be
the
whole
frame
of
the
world
,
which
compared
with
Gods
Immensity
,
is
but
a
little
Bundle
or
fardel
,
yea
an
empty
nothing
,
Isa.
40.17
.
He
calleth
for
the
waters
of
the
Sea
,
and
poureth
them
out
on
the
face
of
the
Earth
.
Here
is
a
third
thing
wherein
the
All-mighty
Power
of
God
appears
,
and
that
is
in
the
generating
of
rain
.
By
the
heat
of
the
Sun
he
draws
up
vapours
out
of
the
Salt-Sea
,
into
the
middle
Region
of
the
Aire
,
where
they
condense
into
clouds
,
and
then
dissolves
them
into
showers
of
fresh
water
for
the
use
and
service
of
man
.
He
calls
for
the
waters
of
the
Sea
,
either
for
Inundation
,
as
(
some
conceive
)
to
overflow
a
Land
,
q.
d.
't
is
the
Lord
,
that
by
his
command
le
ts
loose
the
waters
of
the
Sea
to
destroy
his
enemies
.
But
most
genuinely
it
is
applied
to
the
generating
of
the
Rain
.
He
calls
for
the
waters
out
of
the
Sea
into
the
upper
Region
of
the
Air
by
the
Sun
beams
,
that
he
may
powre
them
down
again
upon
the
face
of
the
Earth
.
See
the
same
expression
before
,
Amos
5.8
.
'T
is
true
,
the
Rain
is
generated
by
Vapours
that
ascend
out
of
the
Earth
,
yet
because
the
Sea
doth
concur
with
its
Vapours
also
,
therefore
the
generation
of
the
Rain
is
likewise
ascribed
to
it
;
and
herein
also
the
All-mighty
Power
of
God
is
seen
,
that
can
at
a
beck
call
for
the
Rain
,
and
suddenly
the
clouds
cover
the
face
of
the
heavens
over
our
heads
;
this
shews
the
incomparable
Power
of
God
,
that
can
in
a
trice
make
such
a
change
.
Lastly
,
If
you
desire
to
know
who
't
is
that
doth
all
those
great
and
glorious
things
,
I
will
tell
you
in
a
word
,
'T
is
the
great
Iehovah
,
that
is
his
Name
.
This
is
the
most
proper
Name
of
God
(
as
I
have
shewed
before
,
Amos
4.
ult.
)
and
notes
his
eternal
essence
,
who
gives
being
to
all
things
,
and
to
you
,
O
Israelites
,
amongst
the
rest
,
and
therefore
there
is
no
hiding
your selves
from
him
,
nor
dallying
with
him
who
is
All-mighty
,
and
hath
his
Troops
in
Heaven
,
in
Earth
,
and
in
the
Sea
against
you
.
OBSERVATIONS
.
1.
The
Omnipotence
and
Majesty
of
God
doth
wonderfully
appear
in
the
Heavens
,
the
Sea
,
the
Rain
,
&c.
As
the
Heavens
,
so
all
creatures
do
declare
Gods
glory
,
Psal.
19.1
.
We
have
but
two
books
chiefly
to
study
,
The
first
is
the
Book
of
Nature
,
Book
of
God
,
the
holy
Scriptures
,
Psal.
19.7
.
to
12.
We
should
not
lightly
think
of
Gods
wondrous
works
,
but
seriously
consider
them
,
Psal.
46.8
.
for
this
end
he
hath
given
us
our
judgements
,
and
an
understanding
faculty
that
we
might
be
enabled
to
consider
his
works
,
and
this
is
the
great
end
why
he
made
the
world
,
and
adorned
it
with
such
variety
of
creatures
,
viz.
that
by
beholding
them
we
might
be
quickned
to
praise
the
giver
of
them
,
Prov.
16.
4.
God
will
destroy
such
as
consider
not
his
works
,
Psal.
28.5
.
Much
of
God
may
be
seen
in
the
creature
;
Mundus
universus
nihil
aliud
est
,
nisi
Deus
explicatus
.
V.
Culverwell
Spi.
Opticks
.
p.
516.
His
Wisdome
,
Power
,
Goodness
and
Bounty
are
all
written
(
as
it
were
)
in
Capital
Letters
,
so
that
he
who
runs
may
read
them
,
for
the
invisible
things
of
God
may
be
seen
in
them
,
Rom.
1.20
.
As
the
Rivers
lead
us
to
the
Sea
,
so
these
Rivers
of
Goodness
and
excellency
which
lye
scattered
in
the
creature
,
must
lead
us
to
their
Creator
,
in
whom
are
all
those
Excellencies
by
way
of
eminency
.
[
See
the
Spiritual
improvement
of
the
creature
,
in
D.
Tho.
Taylor
at
the
end
of
his
Treatise
of
Repent
.
Church
his
Miscellan
.
p.
161
,
&c.
Caryl
on
Iob
14.8
.
Polany
Syntag.
lib.
5.
cap.
4
,
5
,
7.
Woodward
Childs
Portion
,
chap.
7.
p.
90.
Mr.
Austin
his
Spiritual
use
of
Orchards
and
Gardens
,
2
Part.
]
2
Obs.
All
creatures
are
Gods
Troop
.
If
he
do
but
call
for
Fire
,
Water
,
Hail
,
Frost
,
Snow
,
&c.
they
promptly
obey
the
word
of
his
Command
,
Psal.
147.15
,
16
,
17
,
18.
Isa.
40.26
.
and
48.13
.
Ezek.
36.29
.
Hag.
1.11
.
3
Obs.
All
the
world
compared
with
God
,
is
but
a
bundle
.
Yea
it
is
not
fascis
,
but
fasciculus
,
a
very
little
bundle
.
This
the
Prophet
Isaiah
,
ch.
40.12
,
15
,
16
,
17.
sets
forth
in
most
lively
,
Rhetorical
colours
,
he
speaks
so
fully
to
this
point
,
that
I
shall
not
inlarge
upon
it
.
He
proves
Gods
Omnipotency
by
his
Works
,
he
names
but
three
,
vers.
12.
viz.
-
The
Sea
,
-
The
Heavens
,
-
The
Earth
.
1
For
the
Sea
,
it
is
to
the
Lord
but
as
an
handful
of
water
is
to
us
,
and
therefore
he
is
said
to
measure
or
weigh
the
waters
of
the
Sea
in
his
fist
,
or
in
the
hollow
of
his
hand
.
2
For
the
Heavens
,
they
are
but
a
span
with
him
,
look
how
easily
we
span
a
thing
which
we
would
measure
,
with
far
more
ease
doth
the
Lord
mete
out
the
height
and
latitude
of
the
Heavens
.
He
metes
out
the
Heavens
with
a
span
,
or
takes
the
measure
of
them
with
a
span
.
3
As
for
the
Earth
,
he
makes
nothing
of
it
.
He
comprehends
its
dust
in
a
measure
;
in
a
Tierce
or
Triental
,
that
is
,
in
some
small
Vessel
,
He
weighs
the
Mountains
in
scales
,
and
the
Hills
in
a
ballance
.
The
greatest
Mountains
are
no
more
to
him
than
an
ordinary
weight
is
to
one
of
us
.
All
this
bespeaks
Gods
Omnipotency
that
can
form
and
proportion
out
such
vast
creatures
with
so
much
facility
and
ease
,
as
if
he
were
but
spanning
,
measuring
,
weighing
of
them
.
Yet
he
hath
not
done
,
vers.
15.
he
goes
on
to
set
forth
the
transcendent
Glory
and
Majesty
of
God
.
Behold
the
Nations
are
but
as
the
drop
of
a
bucket
,
and
are
counted
as
the
small
dust
of
the
ballance
.
All
N●tions
,
all
Asia
,
Affrica
,
Europe
,
and
America
,
compared
with
the
Almighty
,
are
meer
nothing
,
they
are
but
as
a
drop
that
falls
from
a
full
bucket
,
or
as
a
small
drop
that
tarrieth
behinde
in
the
bucket
when
the
water
is
powred
out
,
which
doth
not
diminish
the
measure
;
or
like
the
small
dust
of
the
ballance
,
which
remains
in
the
ballance
when
powder
or
beaten
spice
hath
been
weighed
in
it
,
which
is
easily
blown
away
with
a
little
puff
of
wind
,
or
such
small
dust
as
hangs
on
the
scales
,
without
altering
the
weight
.
Yet
more
,
He
taketh
up
the
Isles
as
a
very
little
thing
.
They
are
to
him
but
as
so
many
atomes
or
motes
which
flye
up
and
down
in
the
Sun
,
or
as
a
little
thin
beaten
powder
(
as
the
word
signifies
)
which
is
blown
away
with
a
blast
.
Islanders
are
apt
to
be
secure
and
insolent
,
because
they
have
the
Sea
to
surround
and
secure
them
,
but
with
God
they
are
as
a
very
little
thing
,
which
is
easily
overthrown
.
Vers.
16.
Lebanon
is
not
sufficient
to
burn
,
nor
the
beasts
thereof
sufficient
for
a
burnt
offering
,
q.
d.
so
infinitely
great
is
God
,
that
if
all
the
trees
in
Lebanon
were
fallen
for
fire
,
and
all
the
beasts
there
were
slain
for
a
burnt
offering
,
yet
would
it
hold
no
proportion
with
the
Dignity
and
Majesty
of
the
Lord
.
Vers.
17.
As
if
he
could
never
magnifie
God
,
and
nullifie
man
sufficiently
he
tells
us
yet
more
,
That
all
Nations
before
him
are
nothing
,
less
than
nothing
and
vanity
.
See
what
a
heap
of
diminishing
termes
are
here
!
Nations
,
all
Nations
compared
with
God
,
all
Nations
compared
with
God
,
are
less
than
nothing
.
Now
if
All
Nations
compared
with
God
be
thus
contemptible
,
what
is
one
Nation
,
or
one
great
man
in
a
Nation
,
yea
or
all
the
great
Zanzummims
of
the
world
,
compared
with
him
?
This
may
greatly
comfort
us
when
we
lye
opprest
by
the
great
ones
of
the
world
,
that
though
they
be
great
,
yet
there
is
a
greater
than
they
;
though
they
bee
mighty
,
yet
God
is
Almighty
,
and
can
with
a
word
of
his
mouth
confound
them
all
.
4
Rain
is
the
gift
of
God
.
It
is
he
that
calls
for
the
waters
of
the
Sea
,
raiseth
the
vapours
,
condenseth
them
into
clouds
,
and
then
showres
them
down
upon
us
.
But
of
this
at
large
before
,
Amos
4.7
.
5
If
you
take
this
calling
for
the
waters
of
the
Sea
for
an
inundation
and
drowning
of
a
Land
,
then
observe
,
That
God
can
make
our
Land
,
to
become
a
Sea
,
he
can
bring
a
flood
upon
us
as
he
did
on
the
old
world
.
But
of
this
before
,
vers.
5.
Obs.
4.
6
God
is
Iehovah
.
He
onely
is
the
true
and
living
God
,
who
hath
his
being
in
,
and
of
himself
,
VERSE
7.
Are
ye
not
as
children
of
the
Ethiopian
to
me
,
O
ye
children
of
Israel
,
saith
the
Lord
?
Have
not
I
brought
up
Israel
out
of
the
land
of
Egypt
,
and
the
Philistines
from
Caphtor
,
and
the
Syrians
from
Kir
?
THe
Prophet
goes
on
to
confirm
the
certainty
of
Israels
destruction
from
the
sinfulness
of
their
condition
;
to
this
end
,
first
,
He
labours
to
convince
them
of
their
Ingrat●tude
and
Apostasie
;
whereas
the
Lord
had
brought
them
in
great
mercy
out
of
the
land
of
Egypt
where
they
lay
buried
(
as
it
were
)
in
a
grave
of
misery
,
and
made
them
his
Israel
,
and
peculiar
people
;
yet
they
di●●
ingeniously
behaved
themselves
more
like
Ethiopians
and
Heathens
,
than
his
beloved
Israel
,
and
therefore
as
they
had
been
like
them
in
●inning
,
so
now
they
should
be
like
them
in
suffering
.
In
this
Verse
the
Prophet
by
a
Prolepsis
prevents
two
Objections
.
1
Whereas
they
boasted
that
they
were
Gods
people
in
Covenant
,
and
descended
of
holy
Progenitors
,
and
therefore
God
would
not
destroy
them
.
A.
To
this
the
Prophet
answers
,
that
in
their
wayes
and
walking
they
were
more
like
to
prophane
,
Heathenish
,
Idolatrous
Ethiopians
,
Cursed
be
Cham
,
a
servant
of
servants
,
i.
e.
a
most
vile
slave
let
him
be
.
Now
from
this
Cham
came
Canaan
and
his
brother
Chus
,
who
was
the
father
of
the
Ethiopians
;
hence
they
are
called
Chusiim
(
as
in
the
Text
)
from
Cham
and
Chus
,
Gen.
10.6
.
The
Interrogation
is
a
strong
Affirmation
,
Are
ye
not
as
the
children
of
the
Ethiopian
to
me
?
q.
d.
Ye
are
so
,
there
is
an
emphasis
in
that
word
mihi
,
to
me
,
q.
d.
though
ye
excell
other
Nations
in
many
priviledges
,
and
are
honoured
by
men
,
yet
when
you
come
before
me
,
what
can
you
bring
that
is
not
mine
?
all
your
feathers
and
favours
are
but
borrowed
,
and
when
I
have
taken
mine
own
from
you
,
wherein
are
you
better
to
me
than
Ethiopians
,
or
the
most
vile
and
contemptible
Nation
in
the
world
?
In
respect
of
Creation
,
and
by
nature
we
are
all
alike
,
both
Saints
and
Scythians
,
Israelites
,
and
Ethiopians
,
we
all
come
out
of
the
same
corrupt
mass
,
it
is
onely
free-grace
which
makes
the
difference
;
and
therefore
the
more
God
had
done
for
Israel
,
the
more
humble
and
obedient
they
should
have
been
.
But
since
they
forgat
the
God
of
their
mercies
,
despised
the
counsel
of
his
Prophets
,
and
hardened
themselves
in
their
sins
,
the
Lord
tells
them
in
plain
termes
,
that
now
he
esteemed
them
no
more
than
the
most
base
and
barbarous
Nations
in
the
world
;
and
this
the
Lord
doth
to
abase
them
,
and
make
them
know
themselves
who
were
stuft
with
such
high
conceits
of
themselves
,
and
their
priviledges
,
though
they
walked
clean
contrary
to
them
;
in
which
respect
they
were
inferiour
to
Heathens
,
who
never
sinned
against
such
light
and
love
as
they
had
done
.
Obj.
2.
A
second
Evasion
was
this
,
The
Lord
hath
chosen
us
for
his
own
peculiar
people
,
above
all
the
Nations
of
the
world
,
and
hath
delivered
us
from
Egypt
,
and
brought
us
into
Canaan
,
and
therefore
(
though
we
do
go
on
in
our
sin
,
yet
)
we
shall
prosper
,
and
no
Iudgement
shall
come
upon
us
,
as
this
precise
Prophet
Amos
threatneth
.
Ans.
1.
It
doth
not
follow
,
that
because
you
have
been
delivered
out
of
Egypt
,
that
therefore
you
shall
go
unpunisht
for
your
sin
;
but
the
contrary
,
since
you
have
received
such
great
blessings
,
therefore
you
must
yeeld
answerable
obedience
,
remembring
that
they
which
have
much
,
of
them
shall
be
much
required
;
and
if
they
offend
,
they
shall
be
sooner
,
and
more
severely
punished
,
Amos
3.2
.
Dan.
9.12
.
2.
The
Prophet
tells
them
,
that
they
had
no
reason
to
be
puft
up
with
this
deliverance
,
for
the
Lord
had
granted
the
like
external
deliverances
(
though
not
alike
in
all
circumstances
to
that
of
Egypt
)
to
Heathenish
and
Idolatrous
people
,
whom
they
lookt
upon
as
Dogs
and
Swine
.
The
Prophet
instanceth
in
two
Examples
.
The
first
is
that
of
the
Philistims
,
whom
the
Lord
brought
from
their
slavery
in
Caphtor
,
Cham
,
Gen.
10.6
,
14.
1
Chron.
1.11
,
12.
they
expelled
the
Avims
which
dwelt
in
Hazerim
,
which
belonged
to
the
Philistines
,
and
possessed
their
Country
,
Deut.
2.23
.
The
second
instance
is
that
of
the
Syrians
,
whom
the
Lord
brought
from
Kir
,
where
they
served
other
Nations
.
These
are
called
Aramites
,
from
Aram
the
Son
of
Shem
,
from
whom
they
descended
,
Gen.
10.22
.
these
were
grosse
Idolaters
,
and
worshipped
many
Gods
,
Iudg.
10
6.
and
especially
that
noted
Idol
Rimmon
.
2
King
.
5.18
.
There
was
a
double
Kir
,
1.
There
was
Kir
,
a
City
of
special
note
in
the
Land
of
Moab
,
Isa.
15.1
.
2.
Kir
another
City
situate
in
Media
,
of
which
we
read
,
2
King
.
16.9
.
Isa.
22.6
.
Amos
1.5
.
This
was
under
the
dominion
of
the
Assyrians
,
and
this
is
the
Kir
in
the
Text.
Some
make
this
Kir
to
be
Cyrene
,
but
there
is
no
ground
for
that
,
for
Cyrene
was
situate
in
Lybia
,
but
Kir
in
Media
under
the
Assyrians
,
which
is
far
distant
from
Lybia
.
This
deliverance
of
the
Syrians
from
Kir
,
is
mentioned
only
in
this
place
;
this
they
had
from
the
Histories
of
those
times
which
were
then
well
known
;
Some
give
the
sense
thus
,
As
the
Philistines
were
ungrateful
to
God
,
who
brought
them
out
of
Caphtor
,
and
the
Syrians
,
when
he
brought
them
out
of
Kir
;
so
Israel
hath
been
ungrateful
to
God
,
who
brought
them
out
of
the
Land
of
Egypt
.
But
the
genuine
sense
and
summe
of
all
is
this
.
There
is
no
reason
,
O
ye
children
of
Israel
,
why
I
should
respect
you
more
than
the
very
Ethiopians
(
that
accursed
and
contemptible
posterity
of
Cham
)
yea
why
should
I
make
any
difference
between
you
and
the
uncircumcised
Philistines
,
or
Idolatrous
Syrians
,
whom
you
have
equalized
,
yea
exceeded
in
sin
?
If
you
say
that
I
brought
you
out
of
Egypt
,
did
not
I
also
bring
the
Philistines
and
Syrians
out
of
Caphtor
and
Kir
?
you
have
therefore
no
cause
to
be
puft
up
with
these
common
favours
.
It
is
true
,
I
have
out
of
mine
own
free
love
to
you
,
exalted
you
above
the
Nations
,
but
since
by
your
sins
you
have
abused
my
favours
,
and
abased
your selves
,
I
do
now
no
more
value
you
than
so
many
Blackmores
and
Heathens
.
OBSERVATIONS
.
1.
To
be
born
of
pious
Progenitors
cannot
preserve
an
impious
people
from
ruine
.
It
will
not
avail
men
to
say
with
those
Jews
,
Wee
have
Abraham
to
our
Father
,
unless
we
do
the
works
of
Abraham
,
Iohn
8.39
.
Rom.
9.7
,
8.
Let
our
Ancestors
be
never
so
gracious
,
Vossius
Rhet.
lib.
1.
sect.
13.
p.
56.
ad
67.4
to
.
☜
unless
we
follow
their
gratious
example
,
and
walk
in
their
steps
,
we
are
no
better
in
Gods
esteem
,
than
Ethiopians
and
out-casts
,
yea
the
piety
of
predecessors
is
so
far
from
justifying
any
in
their
sins
,
that
it
aggravates
them
,
in
that
they
had
such
good
patterns
set
before
them
,
and
yet
they
would
not
follow
them
.
A
Noble
Pedigree
is
little
worth
,
2.
Priviledges
abused
increase
wrath
,
Mat.
11.20
,
21
,
22
,
23.
Rom.
2.9
.
1
Cor.
10.2
,
3
,
4
,
5.
Heb.
2.1
,
2
,
3.
When
men
ungratefully
abuse
their
mercies
,
and
the
God
of
their
mercies
,
3.
Sin
debaseth
a
people
,
and
makes
glorious
Nations
like
to
unglorious
and
contemptible
Heathens
.
Whilst
Israel
walked
up
to
his
priviledges
,
he
was
exalted
,
but
when
he
offended
in
Baal
,
and
fell
to
Idolatry
,
he
died
and
lost
his
reputation
with
God
and
Man
,
both
at
home
and
abroad
,
Hos.
13.1
.
Ezek.
16.3
.
4.
The
changes
in
Nations
,
aud
translating
of
Kingdomes
from
one
to
another
,
are
not
casual
,
but
providential
.
There
is
the
finger
of
God
in
them
all
.
'T
is
he
that
destroyed
the
Canaanites
,
and
brought
in
Israel
.
'T
is
he
that
cast
out
Israel
,
and
brought
in
the
Assyrian
;
he
rooted
up
Iudah
,
and
brought
in
the
Chaldean
;
and
rooted
up
the
Chaldeans
by
the
Medes
and
Persians
,
and
brought
the
Philistines
and
Syrians
out
of
Caphtor
and
Kir
.
He
puts
down
one
,
and
sets-up
another
in
the
Throne
,
and
none
may
say
unto
him
,
What
dost
thou
?
Deut.
2.21
.
&
4.21
.
5.
External
favours
and
deliverances
are
no
Arguments
of
Gods
internal
love
and
favour
to
a
people
.
All
things
come
alike
to
all
,
and
there
is
no
judging
of
Gods
favour
by
these
external
things
,
VERSE
8.
Behold
the
eyes
of
the
Lord
God
are
upon
the
sinful
Kingdome
,
and
I
will
destroy
it
from
off
the
face
of
the
Earth
;
saving
that
I
will
not
utterly
destroy
the
house
of
Iacob
,
saith
the
Lord
.
THe
Prophet
goes
on
in
the
confirmation
of
what
he
had
denounced
against
Israel
,
by
an
Argument
drawn
from
the
Justice
of
God
,
who
is
of
purer
eyes
than
to
behold
iniquity
with
the
least
approbation
,
and
who
will
not
acquit
persons
or
Kingdomes
that
persevere
in
their
wickednesse
.
Behold
the
eyes
of
the
Lord
are
upon
the
sinful
Kingdome
to
punish
and
destroy
it
.
In
the
words
wee
have
1.
A
note
of
Attention
,
Behold
.
2.
The
matter
to
be
attended
,
and
that
is
,
1.
A
judgement
threatned
,
Mehhal
pene
,
A
facie
vel
à
superficie
terrae
.
God
will
destroy
Israel
from
the
Superficies
,
on
face
of
the
earth
;
that
is
,
he
will
extinguish
their
memorial
from
amongst
men
,
and
root
them
out
of
the
world
,
so
that
they
shall
never
have
more
the
face
of
a
Nation
upon
Earth
.
The
like
expression
we
have
,
Exod.
32.12
.
Deut.
6.15
.
Warnings
could
not
mend
them
,
now
Judgements
shall
rid
the
world
of
them
.
2.
Here
is
the
reason
why
the
Lord
will
thus
destroy
them
,
and
that
is
,
because
they
are
a
sinful
Kingdome
,
or
(
as
the
words
are
in
the
fountain
)
they
are
a
sinning
Kingdome
,
a
Kingdome
even
composed
of
sin
,
and
drowned
in
iniquity
.
A
Kingdome
that
sinned
not
through
weakness
,
but
wilfulness
,
whose
sins
were
not
infirmities
,
but
enormities
.
They
fell
not
by
the
violence
of
temptation
,
but
't
was
their
trade
to
be
sinning
,
they
were
wholly
given
up
to
it
,
both
Superiours
and
Inferiours
had
for
many
years
been
a
race
of
Idolaters
,
persisting
obstinately
in
their
wicked
waies
;
no
wooing
nor
warning
,
no
mercy
nor
menaces
could
work
upon
them
,
they
were
incorrigible
and
incurable
,
and
therefore
the
Lord
now
resolves
to
ease
himself
of
them
.
Quest.
But
who
is
meant
here
by
the
sinful
Kingdome
?
A.
Some
conceive
that
by
Kingdome
here
is
meant
any
sinful
Kingdome
indefinitely
,
but
I
conceive
that
Amos
being
sent
more
especially
to
prophesie
against
the
Idolatry
of
the
Kingdome
of
Israel
,
doth
directly
and
primarily
speak
against
the
Idolatry
of
the
Kingdome
of
Israel
,
for
Idolatry
is
called
The
sin
,
by
way
of
eminency
(
as
I
have
shewed
before
on
Amos
8.
ult.
)
now
Israel
persevering
as
in
other
sins
,
so
especially
in
this
great
sin
of
Idolatry
,
is
here
called
(
Mamlachah
Hachattaah
,
Hoc
regnum
peccans
)
this
sinful
Kingdome
;
the
article
Ha
is
emphatical
,
and
the
Text
saith
not
,
Mine
eyes
are
upon
a
sinful
Kingdome
indefinitly
,
but
upon
This
sinful
Kingdome
,
viz.
of
Israel
;
and
then
secondarily
it
includes
the
Kingdome
of
Iudah
,
which
had
deeply
corrupted
it self
,
and
not
long
after
they
also
were
carried
Captives
to
Babylon
.
3
Here
is
the
certainty
of
the
judgement
,
The
Eyes
of
the
Lord
are
intent
upon
them
for
this
purpose
(
see
Vers.
4.
before
)
he
hath
set
his
face
in
anger
against
them
to
destroy
them
.
4
Here
is
a
mitigation
or
qualification
of
the
Threatning
,
Yet
he
will
not
utterly
destroy
the
house
of
Iacob
,
but
in
the
midst
of
judgement
he
will
remember
mercy
;
and
having
purged
out
the
dross
,
and
destroyed
the
prophane
body
of
the
people
,
and
rebellious
rout
,
he
will
preserve
the
penitent
as
a
remnant
for
himself
,
according
to
his
promise
made
of
old
to
Abraham
,
Isaac
and
Iacob
,
Lev.
26.40
,
41
,
42.
Though
the
Lord
beat
Heathenish
Nations
to
dust
,
and
stock
up
the
wicked
root
and
branch
;
and
though
Israel
deserved
a
total
destruction
,
yet
for
his
own
Name
sake
,
he
will
not
deal
so
with
his
Church
and
chosen
,
he
never
utterly
destroyes
them
,
but
leaves
some
remnant
to
praise
him
,
and
to
shine
like
lights
in
the
midst
of
a
perverse
people
;
and
if
he
do
bring
them
into
Captivity
,
yet
a
remnant
both
of
Israel
and
Iudah
shall
return
again
,
according
to
that
precious
promise
,
Ier.
30.3.10
.
●o
the
dayes
come
that
I
will
bring
again
the
Captivity
of
my
people
Israel
and
Judah
,
saith
the
Lord
,
and
will
cause
them
to
return
to
the
land
that
I
gave
to
their
fathers
,
and
they
shall
possess
it
.
This
was
fulfilled
when
a
remnant
of
Israel
returned
out
of
Assyria
,
and
joyning
themselves
to
Iudah
,
came
again
into
the
holy
Land
after
the
seventy
years
Captivity
.
It
was
usual
with
the
Prophets
to
mollifie
their
Threatnings
with
the
intermixture
of
some
Promises
,
the
better
to
incourage
them
to
return
,
by
giving
them
some
glimpse
of
acceptance
,
and
hope
of
mercy
:
for
the
Prophet
having
before
uttered
hard
things
against
this
people
,
he
comes
now
in
the
close
of
all
to
end
his
Prophesie
with
promises
of
comfort
to
a
remnant
whom
God
would
hide
in
the
midst
of
their
Captivity
,
till
better
times
should
come
under
the
Gospel
.
Some
construe
the
words
Ironically
,
and
make
them
a
confirmation
of
the
punishment
,
q.
d.
I
have
punished
Nations
that
never
had
the
teaching
which
you
have
had
,
and
do
you
think
to
go
scot-free
?
But
this
sense
seems
to
be
racked
.
It
is
better
therefore
to
take
the
words
as
they
simply
import
a
promise
of
mitigation
,
moderation
and
favour
to
a
remnant
,
because
of
the
Covenant
,
and
because
of
the
Elect
amongst
them
,
and
their
Seed
,
who
were
to
be
the
Seminary
of
the
Church
.
This
is
most
agreeable
to
the
contexture
,
and
suits
best
with
the
next
Verse
,
where
the
Prophet
promiseth
,
that
albeit
God
be
resolved
to
sift
the
house
of
Israel
,
yet
the
least
grain
should
not
fall
to
the
ground
;
Nevertheless
I
will
not
utterly
destroy
the
house
of
Iacob
.
Destroying
,
I
will
not
destroy
it
,
that
is
,
I
will
not
totally
destroy
the
family
and
stock
of
Israel
,
but
will
preserve
a
remnant
for
my self
,
though
they
be
captives
in
Assyria
and
Chaldea
,
yet
as
I
have
brought
them
in
,
so
I
will
bring
some
of
them
out
again
,
that
they
may
praise
me
.
5
Here
is
the
confirmation
both
of
the
Commination
,
and
the
Consolation
.
Dixit
Dominus
,
the
Lord
who
cannot
lye
,
hath
said
it
,
who
both
can
,
and
will
perform
what
ever
he
hath
spoken
.
OBSERVATIONS
.
1
The
eyes
of
the
Lord
are
upon
sinful
Kingdomes
to
destroy
them
.
The
Kingdomes
that
will
not
submit
to
Christ
,
and
serve
him
(
be
they
never
so
many
or
mighty
)
must
perish
,
Isa.
60.12
.
As
his
eye
is
upon
the
righteous
to
preserve
them
,
so
his
eye
is
upon
the
wicked
to
destroy
them
(
as
I
have
shewed
before
on
vers.
4.
)
As
he
looks
upon
the
righteous
not
with
a
bare
look
of
intuition
,
but
with
a
look
of
approbation
in
order
to
their
assistance
to
do
them
good
,
and
to
exert
his
strength
for
them
,
so
he
looks
upon
the
wicked
with
an
eye
of
indignation
for
evil
,
and
not
for
good
,
1
Pet.
3.12
.
When
men
are
given
up
to
sin
,
and
are
become
hardened
and
habituated
in
iniquity
(
as
these
were
)
then
judgement
is
near
,
Ier.
13.23
,
24.
especially
when
Kingdomes
are
defiled
with
Idolatry
,
that
wickedness
with
a
witness
,
that
sin
with
an
accent
,
which
truly
and
properly
denominates
a
Kingdome
to
be
,
The
sinful
Kingdome
.
Where
ever
this
sin
goes
before
,
destruction
is
at
the
heels
of
it
.
It
is
a
soul-damning
,
and
a
land-destroying
sin
,
Iudg.
5.8
.
Psal.
78.58
.
to
63.
Ier.
22.7
,
8
,
9.
one
such
a
sinner
in
grain
,
destroyes
much
good
,
Eccles.
9.17
.
The
Idolater
is
a
grand
Traitor
to
the
state
he
lives
in
.
He
helps
to
bring
Sword
,
Plague
,
Famine
,
and
all
curses
upon
a
Land
,
Ezek.
14.7
,
8
,
21.
Gods
eye
is
upon
such
to
cut
them
off
from
the
face
of
the
earth
.
2
Gods
Ministers
must
wisely
intermix
Iudgement
and
Mercy
.
They
must
like
the
good
Samaritan
,
have
Wine
and
Oyl
,
Wine
to
search
and
cleanse
mens
wounds
;
and
Oyl
to
supple
and
heal
them
.
The
sharpness
of
the
Law
must
be
allayed
with
the
sweetness
of
the
Gospel
,
Luke
10.34
.
Amos
had
often
threatned
,
now
he
comforts
.
Obstinate
sinners
must
be
certified
,
and
pulled
with
violence
out
of
Satans
jaws
;
others
that
are
humbled
must
be
handled
gently
,
Iude
23.
We
must
frame
our
reproofs
according
to
the
necessities
of
our
Auditors
:
All
sores
are
not
cured
with
one
salve
;
that
may
be
poyson
to
one
,
which
is
medicinal
to
another
.
The
soul
must
be
throughly
purged
from
sin
,
before
it
can
be
cured
,
or
expect
any
health
.
It
is
in
this
case
as
it
is
in
sores
,
if
any
corruption
be
left
unexpelled
,
the
wound
will
wrankle
,
and
may
become
mortal
:
For
sin
is
like
Bishops-weed
,
if
you
leave
but
little
spangs
unweeded
,
they
will
run
over
your
garden
,
and
suffer
nothing
that
is
good
to
grow
near
it
.
Ministers
then
had
need
to
have
the
Tongue
of
the
Learned
,
to
know
how
to
speak
a
word
in
season
;
for
if
we
preach
al
mercy
,
we
shall
teach
men
to
presume
;
if
all
Judgement
,
to
despond
and
despair
.
We
must
therefore
wisely
sing
both
of
Mercy
and
Judgement
;
hence
the
Prophets
did
usually
give
some
glimpses
of
comfort
,
and
grounds
of
hope
to
Gods
people
in
their
distresse
.
They
had
some
peradventure
you
may
be
hid
and
heard
,
Joel
2.14
.
Ionah
3.9
.
Zeph.
2.3
.
Take
away
hope
,
and
you
take
away
endeavours
;
impossibility
of
obtaining
breaks
the
heart
;
and
therefore
't
is
that
the
Lord
usually
gives
people
some
crumbs
of
comfort
in
their
deepest
distresse
,
that
so
they
might
be
incouraged
to
come
in
unto
him
.
3.
In
the
midst
of
Iudgement
God
usually
spares
a
remnant
,
Isa.
1.9
.
&
37.32
.
Ier.
5.18
.
Rom.
9.27
.
&
11.5
.
Though
God
make
a
full
and
final
end
of
other
Nations
,
yet
he
makes
not
a
full
end
with
his
people
,
but
corrects
them
in
measure
,
and
in
mercy
,
Ier.
46.
ult.
Though
he
punish
some
,
yet
he
destroys
not
all
,
but
moderates
publick
calamities
,
for
the
Elects
sake
,
Mat.
24.22
.
In
the
Babylonish
captivity
the
Lord
preserved
Ieremy
,
Daniel
,
and
others
.
When
all
the
Old
World
was
drowned
,
yet
a
little
remnant
was
spared
,
viz.
Noah
,
VER.
9.
For
loe
I
will
command
,
and
I
will
sift
the
house
of
Israel
among
all
Nations
,
like
as
Corn
is
sifted
in
a
sieve
;
yet
shall
not
the
least
grain
fall
upon
the
Earth
.
THe
Prophet
having
mentioned
a
mitigation
of
the
punishmen
in
the
cloze
of
the
precedent
verse
,
he
comes
in
this
verse
to
confirm
and
illustrate
this
mitigation
and
moderation
,
by
a
Metaphor
or
Allusion
taken
from
Husbandmen
,
who
sift
and
winnow
away
the
Chaff
,
but
carefully
preserve
the
Wheat
.
For
loe
I
will
command
the
Ass●rians
and
Babylonians
,
and
they
shall
seize
on
Israel
and
Iudah
,
and
shall
sift
them
;
and
if
I
command
,
who
shall
hinder
it
?
how
Israel
was
sifted
,
we
have
seen
,
how
Iudah
was
sifted
up
and
down
,
you
may
see
,
Lam.
1.3
.
&
5.5
,
6.
And
I
will
sift
them
as
corn
is
sifted
in
a
sieve
;
which
similitude
implies
three
things
.
1.
That
the
men
of
Israel
and
Iudah
should
be
tossed
and
scattered
among
all
Nations
,
as
Corn
is
tossed
to
and
fro
in
a
sieve
.
2.
As
the
Corn
and
Wheat
is
preserved
in
the
sieve
,
when
the
Chaff
flies
away
,
and
falls
to
the
ground
;
so
in
the
midst
of
all
these
tossings
and
troubles
,
God
would
preserve
his
people
that
they
should
not
perish
eternally
,
though
they
might
perish
temporally
,
as
Iosiah
did
,
and
the
righteous
do
,
Isa.
57.1
.
Daniel
and
other
good
men
went
here
into
captivity
,
as
well
as
others
,
onely
they
had
Gods
eye
upon
them
for
good
,
which
the
others
wanted
.
The
word
Corn
or
Wheat
is
not
in
the
Original
,
but
is
necessarily
understood
,
and
therefore
all
translations
render
it
,
like
as
Corn
or
Wheat
is
sifted
in
a
sieve
.
3.
This
tossing
to
and
fro
in
the
sieve
,
separates
the
Wheat
from
the
Chaff
.
Segregatio
&
separatio
.
Camer
.
Praelect.
de
Eccles.
mihi
p.
230.
The
Chaff
falls
thorow
and
is
blown
away
,
but
the
Wheat
and
little
stones
which
are
weighty
abide
in
the
sieve
,
and
fall
not
to
the
ground
.
So
these
trials
should
blow
wicked
men
out
of
their
habitations
,
and
out
of
the
world
to
their
own
places
.
The
corrupt
body
of
the
Jewish
Nation
should
be
scattered
up
and
down
,
yet
a
remnant
should
be
saved
,
The
least
grain
of
Gods
corn
shall
not
fall
to
the
ground
.
Some
render
it
the
least
stone
shall
not
fall
to
the
ground
,
and
so
give
an
Allegorical
sense
,
thus
,
Gods
Elect
which
are
like
stones
for
solidity
and
stability
,
q.
d.
Though
the
wicked
shall
perish
from
the
Earth
,
yet
not
anything
of
any
weight
or
worth
,
not
one
grain
or
corn
which
is
solid
and
heavy
like
a
stone
,
shall
fall
,
nothing
but
the
light
,
paltry
chaff
shall
be
blown
away
.
I
will
so
order
all
your
dispersions
by
my
providence
,
that
none
of
mine
Elect
shall
perish
eternally
,
nor
yet
the
remainder
of
the
faithful
be
utterly
extinguished
.
Though
the
Corn
may
be
beaten
in
the
same
floor
with
the
chaff
,
yet
it
shall
not
perish
with
the
chaff
.
OBSERVATIONS
.
1.
The
Church
of
God
in
this
life
is
subject
to
many
siftings
.
They
must
be
sifted
by
Assyrians
,
sifted
by
Babylonians
,
●ifted
by
false
Brethren
,
sifted
in
Body
,
in
Soul
,
in
Name
,
Estate
,
every
way
.
God
hath
many
sieves
and
serses
to
sift
us
withall
,
that
so
we
may
become
pure
mancher
for
our
Lord
and
Masters
use
.
God
hath
many
purgatory
fires
to
bring
his
people
thorow
.
1.
The
fire
of
his
Word
,
Ier.
5.14
.
&
23.29
.
2.
The
fire
of
afflictions
and
persecutions
,
Zach.
13.
ult.
1
Pet.
4.12
.
and
thus
every
man
must
be
tried
by
fire
,
1
Cor.
3.13
.
3.
If
none
of
these
fires
will
mend
men
,
then
comes
the
fire
of
the
last
Judgement
,
and
consumes
them
,
Isa.
30.33
.
All
that
look
for
salvation
,
must
look
for
sifting
;
thorow
many
tribulations
,
we
must
come
into
Gods
Kingdome
,
Act.
14.22
.
The
better
any
man
is
,
the
more
trials
he
must
look
for
.
The
more
grace
,
the
more
sifting
;
as
we
see
in
Abraham
,
Isaac
,
Iob
,
David
,
Paul
,
Peter
,
Luke
,
22.32
.
The
Devil
shoots
his
Arrows
at
the
whitest
marks
.
This
spiritual
Pyrate
sets
upon
the
laden
Merchant
.
The
Devil
knows
that
the
fall
of
one
of
these
will
more
advantage
his
Kingdome
,
than
the
fall
of
a
thousand
others
;
and
therefore
he
saies
to
his
Agents
,
as
the
King
of
Syria
said
to
his
Captains
,
Fight
neither
with
small
nor
great
,
but
against
these
spiritual
Kings
.
Men
of
eminent
gifts
and
graces
,
especially
when
called
to
eminent
places
,
as
Magistrates
,
Ministers
,
Governours
,
&c.
must
look
for
eminent
trials
.
These
batter
Satans
Kingdome
,
and
break
his
head
;
and
therefore
let
them
be
sure
he
will
bruise
their
heels
.
2.
As
we
must
look
for
all
manner
of
siftings
,
so
from
all
manner
of
parties
.
From
-
God
,
-
Satan
,
and
the
-
World
.
1.
God
will
try
us
before
he
will
trust
us
;
so
he
dealt
by
Abraham
,
Gen.
22.1
.
&
Job
6.4
.
&
16.9
.
and
the
Israelites
,
Deut.
8.2
.
Christ
tried
the
Ruler
,
Luke
18.22
.
and
the
woman
of
Canaan
.
God
tempts
us
to
try
us
,
but
Satan
to
destroy
us
.
God
betters
us
by
tentations
,
he
never
draws
us
into
sin
by
them
,
as
Satan
doth
.
Now
Satan
sets
upon
men
many
waies
;
sometimes
by
evil
suggestions
,
perswasions
,
instigations
,
1
Chron.
21.1
.
1
Thes.
3.5
.
by
blowing
up
the
fire
of
corruption
which
lyes
in
our
bosomes
.
The
Devil
is
a
great
studier
of
men
,
he
is
a
great
Naturalist
,
he
hath
been
trying
conclusions
on
men
almost
six
thousand
years
.
He
suits
his
Temptations
according
to
mens
tempers
:
V.
Dyke
on
Mat.
4.1
.
p.
254
if
he
have
an
Esau
to
deal
with
,
he
hath
a
mess
of
pottage
for
him
;
if
a
covetous
Achan
,
he
hath
a
wedge
of
gold
for
him
,
&c.
The
Devil
cannot
force
the
will
,
he
may
perswade
,
but
he
cannot
compel
.
There
is
a
threefold
liberty
of
the
will
,
1
From
sin
;
2
From
misery
;
3
From
Necessity
.
The
two
first
we
have
lost
,
but
from
necessity
and
coaction
the
will
is
free
;
so
free
,
that
if
it
could
be
constrained
,
it
were
no
will
:
and
therefore
in
conversion
the
Lord
doth
not
force
the
will
,
but
sweetly
inclines
it
.
We
should
therefore
blame
our selves
for
our
folly
,
Iames
1.14
.
So
did
David
,
Psal.
51.4
.
and
when
by
Satans
instigation
he
had
numbred
the
people
,
yet
he
layes
not
the
fault
upon
Satan
,
but
upon
himself
,
I
have
done
exceeding
foolishly
.
Pray
with
that
good
man
,
Lord
deliver
me
from
that
evil
man
my self
.
3
▪
The
World
abounds
with
Temptations
,
we
go
upon
snares
,
in
our
beds
,
at
our
boards
,
at
all
times
,
in
all
places
,
among
all
persons
temptations
are
laid
for
us
,
in
publick
and
private
,
above
us
,
beneath
us
,
round
about
wee
are
beset
:
Prosperity
and
pleasures
on
the
one
hand
destroy
thousands
,
and
persecution
and
losses
on
the
other
hand
.
Had
we
not
need
then
to
be
sober
and
watch
?
1
Pet.
5.8
.
and
to
watch
and
pray
,
Matth.
26.41
.
shunning
all
occasions
of
sin
:
Not
parling
with
temptations
,
diligent
in
our
places
,
not
trusting
to
our
own
strength
.
Sit
down
and
cast
what
it
will
co●t
us
if
we
be
Christs
Disciples
.
These
things
should
not
discourage
,
but
quicken
us
to
duty
.
We
say
of
some
weeds
they
are
ill
things
,
but
they
are
signes
of
rich
ground
.
So
these
siftings
and
tentations
are
irksome
,
These
are
via
ad
Regnum
,
the
very
path
way
to
piety
and
glory
,
[
See
more
about
Tentation
in
that
excellent
Treatise
of
Mr.
Bridge
upon
Temptations
,
and
upon
Luke
22.32
.
Dr.
Holdsworth
on
Iames
1.12
.
Mr.
Bolton
Comfort
of
afflicted
Conscience
,
p.
564.591
.
B.
Halls
Balm
of
Gilead
,
p.
101.
D.
Taylor
on
Contentment
.
Dyke
on
Matth.
4.1
.
&c.
Sibelius
Tom.
1.
p.
1.
and
p.
139.
Weemse
1
Vol.
1
Part.
p.
297.
&c.
Mr.
Capel
on
Tentat
.
per
totum
.
Mr.
Meads
Ser.
on
Eph.
5.15
.
Ward
on
Matth.
4.1
,
&c.
]
2
The
captivity
and
banishment
of
a
people
comes
from
God
.
As
all
other
evils
of
punishment
,
so
this
amongst
the
rest
comes
from
him
.
It
is
he
that
commands
Assyrians
and
Babylonians
to
lead
us
into
Captivity
.
Israel
and
Iudah
had
been
long
in
Captivity
to
sin
and
Satan
,
and
therefore
the
Lord
sent
them
seven
times
into
Captivity
.
I
will
command
the
house
of
Israel
to
be
sifted
amongst
all
Nations
.
This
was
in
part
fulfilled
then
;
but
since
their
crucifying
of
Christ
,
and
rejecting
the
Lord
of
glory
,
all
the
twelve
Tribes
have
been
tossed
and
scattered
over
all
the
world
,
being
hated
and
contemned
of
all
Nations
.
3.
The
godly
are
Gods
grain
.
They
are
called
his
Wheat
,
Matth.
3.12.13.30
.
The
wicked
are
Chaff
,
Cockle
,
Wilde-oats
,
Dross
,
Psal.
119.119
.
Dregs
,
Scum
,
Filth
,
vain
,
light
persons
,
that
have
no
weight
,
nor
worth
,
no
savouriness
,
nor
solidity
in
them
,
and
therefore
they
are
called
Chaff
,
Psal.
1.4
.
which
is
blown
away
with
every
wind
as
good
for
nothing
.
But
the
godly
are
Gods
Wheat
,
which
is
a
substantial
,
precious
grain
,
bringing
great
gain
to
the
owner
,
strengthning
and
delighting
the
hearts
of
those
that
feed
on
it
.
Though
it
hang
down
the
head
,
and
make
no
great
shew
outwardly
,
yet
within
it
is
full
of
fine
meal
and
flower
,
Psal.
81.
ult.
So
the
godly
,
though
they
make
no
great
shew
outwardly
,
yet
they
are
all
glorious
within
,
their
beauty
is
an
internal
beauty
,
which
cannot
be
seen
with
bodily
eyes
,
Psal.
45.13
.
and
though
they
be
contemned
by
the
prophane
world
,
yet
are
their
persons
,
Prayers
,
and
performances
very
precious
in
Gods
eyes
.
2
Wheat
is
solid
,
weighty
,
stable
,
and
abides
in
the
floor
,
it
is
not
tossed
up
and
down
with
every
wind
as
the
Chaff
is
;
so
the
godly
are
rooted
,
grounded
,
and
stablisht
in
the
faith
,
Col.
2.7
.
they
are
not
tossed
to
and
fro
with
every
wind
of
doctrine
,
as
those
Paleares
homines
of
our
times
are
,
but
they
are
an
everlasting
foundation
,
like
stones
that
abide
in
the
building
,
and
cannot
be
removed
by
any
storms
.
3
VVheat
must
be
thresht
,
winnowed
,
and
ground
to
meal
,
that
it
may
be
fit
for
food
.
The
godly
are
Gods
Wheat
in
this
sense
also
,
they
must
be
thresht
,
sifted
,
and
fanned
with
many
tentations
and
afflictions
,
yea
they
must
be
ground
even
to
dust
by
the
teeth
of
the
wild
beasts
of
the
world
,
4
VVheat
when
it
is
ripe
is
cut
down
,
and
laid
up
safe
in
the
barn
and
garner
.
The
chaff
and
refuse
wee
cast
out
of
doors
,
but
our
choyce
grain
we
house
;
so
when
Gods
people
are
fit
for
Heaven
,
God
sends
his
Angels
to
gather
his
Wheat
into
his
garner
,
into
heaven
and
happiness
,
Mat.
13.30
.
4
Not
one
grain
of
Gods
pure
precious
corn
shall
perish
.
Chaff
and
Darnel
;
Tares
and
Hypocrites
shall
fall
and
perish
,
but
not
one
corn
of
right
grain
shall
perish
eternally
;
though
they
may
goe
into
captivity
,
and
be
afflicted
outwardly
as
well
as
others
,
as
Ieremy
,
Ezekiel
,
Daniel
,
Ezra
,
Nehemiah
,
Mordecai
,
Hester
,
Zerubbabel
,
&c.
and
others
went
all
into
captivity
:
but
the
Lord
was
with
them
there
,
so
that
they
kept
their
garments
pure
,
and
did
shine
like
lights
in
the
midst
of
an
Idolatrous
and
perverse
generation
.
They
dye
in
peace
,
though
(
Iosiah-like
)
they
fall
in
battel
,
the
Lord
is
a
sanctuary
to
them
in
their
captivity
,
Ezek.
11.16
,
17.
and
makes
them
to
be
pitied
of
those
that
lead
them
captive
,
Psa.
106.46
.
and
gives
them
favour
as
he
did
Ioseph
in
the
Prison
,
Gen.
39.21
.
and
Ieremy
in
Babylon
,
Jer.
39.11
,
12.
so
that
sifted
and
tempted
they
may
and
must
be
,
but
totally
and
finally
destroyed
they
can
never
be
;
for
they
have
Gods
Almighty
power
to
keep
them
,
Ioh.
10.28
.
they
have
Christ
to
pray
for
them
,
his
Spirit
to
seal
them
,
the
seed
of
God
abiding
in
them
,
so
that
nothing
can
separate
them
from
Christ
,
as
I
have
proved
at
large
elsewhere
.
Thesis
de
perseverantia
Sancto●um
.
VERSE
10.
All
the
sinners
of
my
people
shall
dye
by
the
sword
,
which
say
,
the
evil
shall
not
overtake
nor
prevent
us
.
THe
Prophet
having
comforted
Gods
people
against
final
perishing
,
returns
again
to
his
Comminations
against
the
obstinate
,
lest
they
should
presume
and
appropriate
those
Promises
to
themselves
which
belonged
not
to
them
;
where
we
have
,
-
1
A
Judgement
threatned
,
viz.
The
Sword
.
They
shall
dye
by
the
sword
;
that
is
,
some
of
them
shall
be
actually
slaine
,
the
rest
shall
goe
into
captivity
and
banishment
,
which
is
a
civil
death
,
or
which
is
worse
,
they
shall
dye
Gladio
Spirituali
,
(
saith
Mercer
)
by
the
sword
of
the
Spirit
,
being
blinded
and
rejected
of
God
,
so
that
they
cannot
repent
.
But
this
(
though
it
be
a
truth
)
yet
not
from
this
text
.
-
2
Here
are
the
Persons
upon
whom
this
Judgement
shall
fall
,
and
those
are
Sinners
,
all
the
sinners
that
are
impenitent
,
Idolatrous
,
presumptuous
sinners
,
especially
Idolaters
,
those
sinners
with
a
witness
,
and
such
was
the
body
and
bulk
of
this
people
;
All
those
be
they
high
or
low
,
superiours
or
inferiours
,
first
or
last
they
shall
fall
by
the
sword
;
since
they
will
not
beleeve
Gods
Word
,
they
shall
feel
his
Rod.
Obj.
But
we
are
the
Lords
People
by
external
profession
,
by
Covenant
,
and
by
visible
Adoption
.
A.
Be
it
so
,
yet
all
the
sinners
of
my
people
by
profession
,
since
they
contemn
the
counsel
of
my
Prophets
,
and
persist
in
their
loose
conversation
,
shall
perish
in
their
sin
.
3
Here
is
a
further
Character
of
them
,
or
another
brand
set
upon
them
,
whereby
they
may
be
known
,
and
that
is
,
their
security
,
and
incredulity
,
in
sleighting
and
contemning
both
God
and
his
threatnings
.
They
say
,
the
evil
shall
not
overtake
nor
prevent
us
.
See
how
diametrically
opposite
they
are
to
God
.
The
Lord
sayes
,
the
evil
of
punishment
shall
come
upon
them
.
They
say
,
the
contrary
;
This
evil
and
calamity
shall
not
come
upon
us
,
at
least
It
shall
not
overtake
us
(
or
ant●cipate
)
and
prevent
us
;
Non
anticipabun●
n●●
mala
.
that
is
,
either
it
shall
not
come
,
or
it
shall
not
come
in
our
dayes
,
but
when
we
are
dead
and
gone
;
or
if
it
doe
come
yet
it
shall
not
come
upon
us
,
it
shall
not
come
neer
us
to
surprize
us
.
They
thought
themselves
priviledged
from
such
perils
,
and
that
they
should
never
seize
on
them
.
But
what
saith
the
Lord
to
all
this
?
why
he
cannot
bear
with
such
high
and
horrid
contempt
of
him
and
his
Word
,
and
therefore
he
tells
them
plainly
,
that
all
those
incorrigible
and
incurable
Sinners
should
fall
by
the
sword
,
since
they
say
,
This
evil
shall
not
overtake
us
,
therefore
it
shall
overtake
them
,
and
destroy
them
.
OBSERVATIONS
.
1
Carnal
security
ends
in
misery
.
When
once
men
begin
to
put
the
evil
day
farre
from
them
,
and
sing
a
Requiem
to
their
Souls
,
then
comes
sudden
and
swift
destruction
,
Isa.
28.15
,
17
,
18.
Ier.
2.35
.
&
5.11
,
12
,
13.
there
we
have
their
security
;
and
Vers.
14
,
15
,
16
,
17.
the
punishment
follows
.
2
No
priviledge
can
preserve
an
impenitent
,
Idolatrous
people
from
ruine
.
No
,
though
they
be
my
people
,
yet
if
my
people
will
not
walk
in
my
wayes
,
but
will
rebel
against
me
,
even
the
sinners
of
my
people
shall
dye
by
the
sword
.
But
of
this
oft
before
.
VERSE
11.
In
that
day
I
will
raise
up
the
Tabernacle
of
David
that
is
fallen
,
and
close
up
the
breaches
thereof
,
and
I
will
raise
up
his
ruines
,
and
I
will
build
it
as
in
the
dayes
of
old
.
WEE
are
now
come
to
the
Third
and
last
general
part
of
this
Chapter
,
and
that
is
consolatory
,
containing
many
precious
Promises
concerning
the
Kingdom
of
Christ
,
and
the
restauration
and
inlargement
of
the
Church
in
the
dayes
of
the
Messiah
.
The
Prophet
before
had
been
Minatory
,
terrifying
them
with
many
dreadful
comminations
of
desolation
and
utter
ruine
,
for
their
Apostasie
and
rebellion
;
but
now
(
that
his
Sun
might
not
set
in
a
Cloud
)
hee
concludes
all
with
most
sweet
Evangelical
consolations
,
for
the
refreshing
of
the
remnant
of
the
Elect
under
those
sad
Calamities
which
for
many
years
they
lay
under
.
To
this
end
he
assures
them
,
that
though
all
at
present
were
in
confusion
,
and
the
house
of
David
lay
in
the
dust
;
yet
the
Lord
who
usually
brings
l●ght
out
of
darkness
,
and
comfort
out
of
discomfort
,
would
in
the
conclusion
restore
the
Kingdom
unto
Israel
,
and
make
up
all
their
losses
in
a
better
kind
with
spiritual
blessings
.
And
this
was
the
frequent
practice
of
the
Prophets
,
to
intermixe
comforts
with
their
Threatnings
;
the
very
first
Judgment
that
was
pronounced
against
fallen
man
,
was
allayed
with
a
Promise
presently
annexed
.
1
They
used
to
awaken
and
humble
their
Hearers
with
terrours
and
threatnings
,
and
then
to
raise
them
up
again
with
consolations
,
especially
with
the
promises
of
the
Messiah
,
who
was
the
salvation
and
consolation
of
Israel
,
yea
the
joy
and
desire
of
all
Nations
,
Hag.
2.8
.
in
whom
all
the
Promises
were
ratified
and
confirmed
.
2
Cor.
1.20
.
Both
Israel
and
Iudah
were
falling
into
a
very
forlorn
,
scattered
,
sad
condition
;
the
Prophet
therefore
to
keep
the
godly
amongst
them
from
sinking
into
utter
despair
,
comforts
them
with
this
,
that
in
the
midst
of
judgement
God
would
remember
mercy
,
being
ever
mindful
of
his
Covenant
,
and
though
he
punisht
them
for
their
transgressions
,
yet
in
due
time
he
would
send
the
Messiah
with
healing
under
his
wings
mongst
them
.
Some
goe
about
to
confine
this
glorious
Prophesie
to
Hezekiahs
time
,
when
Senacherib
and
his
Host
was
slain
.
Others
refer
it
to
the
times
when
Iudah
returned
out
of
their
Babylonish
Captivity
,
in
the
reign
of
Cyrus
King
of
Persia
,
when
they
repaired
the
ruines
of
Ierusalem
.
But
the
text
is
clear
against
this
,
for
those
were
but
poor
,
sleight
,
slender
restaurations
comparatively
with
this
.
For
1.
but
a
remnant
came
out
of
the
Babylonish
Captivity
,
and
those
poor
and
low
,
and
farre
fewer
of
Israel
returned
out
of
Assyria
.
But
the
restauration
here
spoken
of
is
most
ample
and
glorious
,
as
appears
by
those
high
and
Hyperbolical
expressions
of
possessing
all
Nations
,
and
the
Mountains
dropping
wine
,
and
the
Hills
running
with
Milk
and
Honey
,
and
all
Israel
returning
out
of
Captivity
.
It
is
therefore
confest
by
all
(
even
by
some
of
the
Iewes
themselves
)
that
these
Promises
have
relation
to
Christ
,
and
should
be
fulfilled
in
Gospel-times
,
according
to
that
Apostolical
allegation
,
and
interpretation
of
this
very
Text
by
Saint
Iames
in
the
Synod
at
Ierusalem
,
Acts
15.16
,
17.
After
this
I
will
return
,
and
build
again
the
Tabernacle
of
David
which
is
fallen
down
;
that
is
,
the
Church
of
God
,
in
which
Christ
the
Son
of
David
should
dwell
and
reign
,
it
should
be
repaired
and
restored
by
the
Messias
,
and
I
will
build
again
the
ruines
thereof
,
viz.
by
planting
in
it
the
beleeving
Iewes
,
and
bringing
in
the
Gentiles
as
living
stones
,
in
the
stead
of
the
unbeleeving
Jewes
,
That
the
residue
of
men
may
seek
the
Lord
;
that
is
not
only
the
Iewes
,
but
all
other
Nations
.
The
Apostle
Iames
following
the
Septuagint
speaketh
the
same
sense
,
In
these
five
last
Verses
of
this
Chapter
,
we
have
a
notable
Prophesie
of
glorious
things
to
come
,
and
a
cluster
of
precious
Promises
,
no
lesse
than
five
.
1
Here
is
a
Promise
of
the
restauration
of
Davids
Kingdome
.
2
Of
the
calling
of
the
Gentiles
.
3
Of
the
abundance
of
Spiritual
gifts
which
should
be
in
Christs
Kingdom
,
typisied
by
the
abundance
of
Corn
and
Wine
.
4
Of
the
gathering
of
the
Captives
from
banishment
,
into
the
Kingdom
of
Christ
.
5
Of
protection
from
their
enemies
,
and
perpetual
habitation
in
their
own
Land
.
VERSE
11.
In
that
day
will
I
raise
up
the
Tabernacle
of
David
that
is
fallen
,
&c.
THis
general
Promise
is
pregnant
,
and
contains
many
particular
branches
within
it
.
-
Glassius
in
Philolog
.
1
The
Lord
promiseth
,
that
he
will
build
up
the
Tabernacle
of
David
which
is
fallen
.
-
2
He
will
close
up
the
breaches
thereof
.
-
3
He
will
raise
up
his
ruines
.
-
4
He
will
build
it
as
in
the
dayes
of
old
.
-
5
Here
is
the
Time
when
all
these
glorious
things
shall
bee
accomplished
,
and
that
is
,
In
illo
die
,
In
that
day
,
viz.
in
that
glorious
day
of
the
Gospel
,
when
Christ
the
Son
of
righteousness
should
come
into
the
world
.
In
that
day
of
Salvation
,
in
that
day
of
Light
and
Grace
,
when
the
substance
should
come
,
and
the
shadowes
be
gone
,
in
those
glorious
Gospel-times
should
this
glorious
restauration
and
reparation
of
the
house
of
David
come
by
Christ
;
Or
,
in
that
day
(
say
some
)
of
Israels
deep
distresse
and
sad
Captivity
,
will
I
arise
,
and
raise
them
out
of
the
dust
.
That
Christ
should
come
in
the
flesh
,
the
Prophets
had
assured
them
,
but
of
the
punctual
day
,
and
year
when
he
should
come
,
they
were
uncertain
;
and
therefore
the
Prophets
made
diligent
search
as
farre
as
they
might
with
sobriety
into
this
Mystery
,
1
Pet.
1.11
.
this
made
them
speak
so
modestly
and
generally
,
In
that
day
,
or
in
that
time
(
for
it
is
an
usual
Hebraism
to
put
a
day
indefinitly
for
time
,
as
Hos.
2.21
.
Ioel
3.1
.
)
which
was
fore-told
by
the
Prophets
,
Gen.
49.10
.
Isa.
11.1
.
Dan.
9.24
.
and
appointed
by
God
when
the
fulnesse
of
time
should
come
,
Gal.
4.4
.
then
would
the
Lord
raise
up
the
Tabernacle
of
David
which
was
fallen
,
q.
d.
In
the
dayes
of
the
Messiah
I
will
restore
the
Kingdom
of
David
,
and
make
that
which
was
before
a
temporal
and
mutable
Kingdome
,
to
become
a
Spiritual
and
eternal
Kingdom
;
and
let
this
Rule
be
remembred
once
for
all
,
That
these
promises
of
temporal
blessings
must
be
understood
Spiritually
;
they
must
not
be
taken
literally
for
the
setting
up
of
any
earthly
,
external
,
pompous
Kingdome
in
the
Posterity
of
David
,
such
a
one
as
the
Iewes
look
for
,
Acts
1.6
.
and
the
Millenarians
fancy
to
themselves
,
who
take
this
Text
in
the
Letter
for
building
of
fine
Houses
,
and
plenty
of
Corn
and
Wine
,
and
delighting
themselves
with
the
Quintessence
of
the
Creature
;
whereas
it
is
usual
with
the
Prophets
in
the
Old
Testament
,
to
shadow
forth
Spiritual
blessings
by
Temporal
things
;
and
this
the
Lord
did
the
better
to
work
upon
the
Iewes
,
who
were
a
carnal
,
rude
,
rugged
people
,
and
not
so
easily
wrought
upon
by
Spiritual
blessings
,
as
by
Temporal
and
visible
ones
;
so
that
as
the
Legal
threatnings
were
usually
of
Temporal
Judgements
(
though
they
comprehended
Spiritual
ones
also
)
Deut.
28.16
,
17
,
18
,
&c.
so
the
Promises
under
the
Law
were
usually
of
Temporal
blessings
,
though
they
included
Spiritual
ones
also
.
But
the
Gospel
proclaims
Spiritual
mercies
,
which
are
more
noble
and
divine
for
though
peace
and
plenty
are
the
Concomitants
of
the
Gospel
,
yet
these
are
poor
uncertaine
things
,
compared
with
Covenant-Mercies
,
which
are
called
sure
Mercies
,
Isa.
55.3
.
Besides
,
Christs
Kingdome
is
not
of
this
world
,
his
Kingdome
is
not
meat
and
drink
,
Rom.
14.17
.
but
it
is
a
Spiritual
kingdome
,
and
so
must
be
taken
here
.
This
Kingdome
Christ
will
restore
when
he
shall
gather
his
Church
out
of
Iewes
and
Gentiles
,
in
which
Church
there
shall
bee
greater
glory
,
than
ever
David
or
Solomon
had
,
though
in
respect
of
outward
splendor
it
be
lesse
,
yet
in
respect
of
inward
glory
,
it
shall
excel
,
Hag.
2.9
.
Let
us
take
the
Text
in
the
Letter
,
and
see
what
absurdities
will
follow
.
1
If
you
take
this
building
of
the
Tabernacle
of
David
,
for
a
restoring
of
the
Kingdome
of
Israel
to
its
former
pomp
and
power
,
and
for
the
subduing
of
Edom
,
and
other
Nations
by
the
Sword
,
and
that
they
should
never
be
rooted
out
of
their
owne
Land
,
&c.
See
how
all
these
things
are
contradicted
.
For
,
-
1
When
they
returned
out
of
Babylonish
Captivity
they
had
indeed
a
Kingdome
,
but
it
was
a
poor
,
torn
,
contemptible
one
.
-
2
They
were
so
farre
from
reigning
over
Edom
,
and
the
other
Nations
,
that
they
were
Tributary
a
long
time
to
the
Medes
and
Persians
,
to
the
Aegyptians
and
Syrians
,
and
at
last
were
brought
under
the
Roman
yoke
,
Herod
the
Asclonite
tyrannizing
over
them
,
even
when
Christ
was
born
,
and
at
last
for
rejecting
Christ
,
and
Crucifying
the
Lord
of
Glory
,
their
City
and
Temple
was
destroyed
,
and
themselves
despersed
like
Vagabonds
over
the
whole
World
,
and
so
have
continued
this
sixteen
hundred
years
;
so
that
literally
this
Text
was
never
yet
fulfilled
,
nor
ever
will
be
,
whatever
vaine
men
may
fancy
.
He
shall
be
great
,
and
he
shall
be
called
the
Son
of
the
most
high
,
and
he
shall
sit
upon
the
throne
of
his
father
David
,
and
he
shall
reign
over
the
house
of
Jacob
for
ever
.
These
words
are
an
excellent
Comment
upon
the
text
,
The
Lord
shall
give
him
the
throne
of
his
father
David
;
that
is
,
Christ
shall
have
a
Spiritual
Kingdome
over
his
Church
,
whereof
Davids
worldly
Kingdome
was
a
Type
;
and
he
shall
be
a
Spiritual
King
over
the
spiritual
house
of
Iacob
for
ever
.
Thus
you
see
it
is
a
Spiritual
raising
up
of
the
decayed
Tabernacle
of
Iacob
,
and
not
any
Temporal
one
that
is
here
spoken
of
;
and
this
Spiritual
sense
St.
Iames
confirms
in
the
fore-mentioned
place
,
Acts
15.7
,
13.
to
17.
where
he
proves
the
conversion
of
the
Gentiles
by
the
preaching
of
the
Gospel
from
this
very
text
in
Amos
;
and
this
will
better
appear
when
we
come
to
ver.
12.
Now
whether
shall
we
beleeve
Saint
Iames
,
who
saith
that
this
text
in
Amos
relates
to
Christ
,
and
to
the
conversion
and
vocation
of
the
Gentiles
,
I
will
raise
up
the
Tabernacle
of
David
which
is
fallen
.
By
the
Tabernacle
of
David
is
meant
the
House
or
Kingdom
of
David
,
1
The
ten
Tribes
fell
off
from
the
house
of
David
to
Ieroboam
,
and
from
the
true
Worship
of
God
to
worship
Calves
.
2
The
Syrians
and
the
Philistines
made
inrodes
upon
them
.
3
The
Assyrians
made
havock
of
Israel
,
and
carried
the
ten
Tribes
into
Captivity
;
and
the
Babylonians
fell
upon
Iudah
,
and
carried
them
Captive
into
Babylon
,
and
the
Romans
fell
upon
them
again
after
they
came
out
of
Babylon
,
and
scattered
them
over
the
whole
world
;
Israel
never
returned
againe
out
of
the
Assyrian
Captivity
,
only
some
few
gleanings
joyned
themselves
to
Iudah
when
they
returned
out
of
Babylon
and
came
to
Ierusalem
;
and
though
Iudah
did
return
after
and
seventy
years
were
expired
,
yet
Tyrants
did
so
tear
and
shatter
them
(
as
appears
by
the
Books
of
the
Maccabees
)
that
there
was
no
splendor
,
no
glory
,
nor
scarce
the
face
of
a
Kingdom
amongst
them
,
Amos
5.2
.
at
last
came
Herod
the
Tyrant
,
who
rooted
up
Davids
stock
,
and
settled
the
Crown
upon
his
owne
head
.
Besides
,
when
Christ
came
,
he
found
the
Church
pestered
with
false
Prophets
,
swarming
with
Scribes
and
Pharisees
,
and
such
as
taught
for
Doctrines
the
Precepts
of
men
.
Thus
what
with
the
cruelty
of
Tyrants
on
the
one
hand
,
and
the
corruptions
of
false
teachers
on
the
other
hand
;
the
Tabernacle
of
David
was
sadly
fallen
.
And
thus
the
house
of
David
say
in
its
ruines
(
being
shrunk
from
David
the
King
,
to
Ioseph
the
Carpenter
)
till
Christ
the
Son
of
David
came
who
repaired
the
breaches
,
and
fulfilled
the
Prophesies
.
Then
in
that
day
,
and
at
that
time
when
all
seemed
to
be
gone
,
and
all
Human
help
failed
,
the
Lord
who
loves
to
be
seen
in
the
Mount
,
sent
the
Messiah
to
raise
up
this
Tabernacle
of
David
which
was
fallen
,
and
make
it
more
illustrious
than
ever
;
yet
not
in
Temporals
,
but
which
is
more
glorious
and
divine
,
in
Spirituals
;
inlarging
the
Churches
dominion
over
all
Nations
,
Matth.
28.19
.
and
changing
that
earthly
Kingdom
of
David
,
into
a
Spiritual
and
everlasting
Kingdom
,
according
to
that
promise
;
2
Sam.
7.16
.
Q.
But
why
is
this
restauration
of
all
by
Christ
called
,
the
raising
up
of
the
Tabernacle
of
David
?
A.
For
two
reasons
;
1.
Because
the
Kingdom
of
David
was
Typical
,
as
David
himself
was
a
Type
of
Christ
,
so
his
Temporal
Kingdom
typified
and
prefigured
Christs
Spiritual
Kingdom
.
2.
Christ
was
the
Son
of
David
according
to
the
flesh
,
now
the
Kingdom
was
promised
to
David
and
his
Seed
for
ever
,
Psal.
72.17
.
hence
Christ
is
so
oft
called
,
David
,
Ier.
30.9
.
Ezek.
34.23
.
&
37.14
.
Hos.
3.5
.
And
I
will
close
up
the
Breaches
thereof
.
●adar
,
sepsit
,
so
Job
19.8
.
Lam.
3.7
.
I
will
make
up
the
gaps
of
the
Tabernacle
of
David
,
or
hedge
and
wall
up
the
breaches
of
it
,
by
causing
the
Gospel
to
be
preached
over
all
the
World
,
which
will
quickly
close
up
all
the
ruptures
,
and
make
up
all
the
ruines
which
Sin
and
Satan
hath
made
;
and
chase
away
all
those
Traditions
of
men
which
false
Prophets
had
brought
into
the
Church
of
God
.
This
began
to
bee
accomplisht
when
Christ
began
to
preach
,
and
his
Apostles
after
him
,
as
when
Paul
and
Barnabas
preaching
to
the
Gentiles
converted
them
,
Acts
15.7
,
&c.
and
it
is
daily
accomplishing
by
the
inlargement
of
the
Church
,
but
a
more
full
accomplishment
hereof
will
be
when
the
Iewes
and
Gentiles
shall
be
called
,
and
united
together
under
Christ
their
Head
.
And
I
will
raise
up
his
ruines
.
All
its
Batteries
and
Breakin
gs
,
all
its
Rubbish
and
Ruines
shall
be
repaired
by
Christ
still
.
Wee
see
(
as
hath
been
shewed
before
)
how
low
the
house
of
David
was
sunk
;
it
was
like
a
poor
Tent
or
Cottage
,
ruinous
and
full
of
breaches
,
and
to
a
carnal
eye
irrecoverable
and
past
hope
.
And
I
will
build
it
as
in
the
dayes
of
old
.
When
it
was
in
its
most
flourishing
and
prosperous
condition
,
in
those
purer
times
of
David
,
and
the
beginning
of
Solomons
reign
,
when
they
were
free
from
Superstition
and
Idolatry
,
serving
the
Lord
in
simplicity
and
singleness
of
heart
.
The
summe
of
all
is
this
;
In
that
day
of
Jacobs
deep
distress
,
I
will
raise
up
my
Evangelical
Church
,
which
is
the
Tabernacle
of
the
true
and
glorious
Son
of
David
,
the
Messias
of
the
World
,
even
upon
the
ruines
of
the
Iewish
Church
,
which
I
will
repair
,
and
so
make
up
the
Spiritual
breaches
thereof
,
as
that
both
Jewes
and
Gentiles
shall
make
up
one
Church
,
which
shall
be
made
as
Spiritually
compleat
as
ever
the
Temple
was
materially
of
old
.
OBSERVATIONS
.
1
Modesty
and
Sobriety
becomes
us
,
especially
when
we
treat
of
divine
Mysteries
.
We
must
not
be
wise
above
that
which
is
written
,
Cum
silet
Scriptura
,
praestat
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
quàm
temerè
quicquam
statuere
.
nor
curiously
pry
into
the
secrets
of
the
Almighty
;
and
therefore
great
is
the
folly
of
many
in
our
times
,
that
take
upon
them
to
tell
the
day
,
the
year
,
and
almost
the
hour
(
so
divinely
inspired
are
they
,
at
least
in
their
owne
conceits
)
when
Babylon
shall
fall
,
and
the
Iewes
be
called
.
One
sayes
,
Antichrist
shall
fall
One
thousand
six
hundred
thirty
nine
,
another
One
thousand
six
hundred
forty
three
,
another
One
thousand
six
hundred
and
fifty
,
another
One
thousand
six
hundred
fifty
five
,
so
Clavis
Apocalyptica
,
many
One
thousand
six
hundred
sixty
six
;
only
Sir
Henry
Vane
wiser
than
all
the
rest
(
at
least
opinionatively
)
tells
us
flatly
,
that
the
walls
of
this
Iericho
shall
fall
flat
before
Jesus
the
true
Ioshua
,
four
hundred
and
forty
years
hence
,
viz.
In
the
year
Two
thousand
,
then
comes
the
seventh
part
of
time
which
shall
be
the
true
Sabbath
.
Wisely
done
Sir
Henry
,
to
set
so
long
a
time
that
you
may
be
dead
and
rotten
before
it
come
,
when
others
that
have
set
shorter
times
have
lived
to
be
laught
at
to
their
faces
;
the
folly
of
these
men
hath
been
made
known
to
all
.
It
were
well
if
men
would
learn
of
the
Prophet
here
to
keep
to
generals
.
In
that
day
,
and
at
that
time
,
and
not
point
at
particulars
to
their
owne
shame
.
Secret
things
belong
to
the
Lord
,
there
is
enough
revealed
to
exercise
our
parts
and
studies
,
though
we
should
live
Methusalems
dayes
.
2
That
the
Church
of
God
in
this
life
may
be
brought
to
a
very
low
condition
.
It
may
seem
like
a
poor
little
Tent
,
or
tattered
Cottage
,
full
of
breaches
and
ruines
,
Isa.
1.8
.
so
that
it
is
scarcely
visible
,
and
yet
be
a
true
Church
,
1
King
.
19
,
20.
as
the
Moon
is
the
Moon
and
in
Heaven
still
,
De
visibilit
Eccles.
cons●le
Cameronem
,
in
Mat.
18.19
.
p.
244.
though
it
lye
hid
for
a
time
under
the
Clouds
from
our
sight
.
3
After
deep
humiliation
comes
great
consolation
.
Never
any
so
deeply
humbled
as
Christ
,
and
never
any
more
highly
exalted
,
Phil.
2.6
.
to
12.
after
this
people
had
for
many
years
been
sifted
,
and
tossed
,
and
captivated
,
and
the
family
of
David
brought
to
the
dust
,
and
no
Human
help
appearing
,
but
they
lay
like
dry
bones
scatt●red
up
and
down
,
yet
now
doth
the
Lord
appear
,
and
raise
up
the
Tabernacle
of
David
that
was
fallen
,
by
sending
the
Messiah
that
little
Branch
,
or
Sprig
,
out
of
the
stock
or
contemptible
stump
of
Iesse
,
that
was
hewn
down
and
cut
off
,
Isa.
11.1
.
when
mans
help
fails
,
then
God
appears
;
our
extremity
is
his
opportunity
,
Cum
duplicantur
lateres
,
venit
Moses
.
In
the
Mount
will
the
Lord
be
seen
.
Christ
came
not
here
till
all
seemed
to
bee
lost
and
laid
on
heaps
,
he
still
reserves
his
holy
hand
for
a
dead
lift
,
and
delights
to
help
those
that
are
forsaken
of
their
hopes
,
Deut.
32.36
.
Psal.
10.14
.
&
22.11
.
when
this
goodly
Family
was
sunk
so
low
as
from
David
the
King
,
to
Ioseph
the
Carpenter
,
so
that
there
was
neither
King
nor
Prince
left
,
then
Christ
appears
and
raiseth
it
up
;
when
the
Scepter
was
departed
from
Iudah
,
4
The
Churches
comforts
are
hid
in
Christ
.
It
is
he
that
makes
up
our
breaches
,
raiseth
us
out
of
our
ruines
,
and
restores
comfort
to
Sion
,
and
to
her
Mourners
.
All
our
comforts
,
and
all
our
fresh
Springs
are
in
him
;
our
Election
,
Vocation
,
Justification
,
Sanctification
,
Salvation
,
come
all
from
this
Fountain
,
Ephes.
1.3
.
to
15.
He
is
Bread
to
strengthen
us
,
Wine
to
comfort
us
,
Water
to
wash
us
;
a
King
to
defend
us
,
a
Prophet
to
teach
us
,
a
Priest
to
intercede
for
us
.
5
The
Old
Testament
is
the
Word
of
God
,
and
abides
in
New
Testament
times
.
Iames
the
Apostle
when
he
would
prove
the
calling
of
the
Gentiles
he
goes
to
the
Old
Testament
,
the
written
Word
of
God
,
6
Gospel
priviledges
are
glorious
priviledges
.
The
Church
was
glorious
of
old
in
Davids
time
,
when
men
went
by
troops
to
the
House
of
God
,
and
fled
as
the
Clouds
,
and
flockt
as
the
Doves
unto
their
windows
.
But
the
Spiritual
glory
of
the
Church
in
the
dayes
of
the
Gospel
is
farre
more
glorious
than
in
the
dayes
of
Israel
of
old
.
They
had
but
the
shadow
,
we
have
the
substance
;
they
saw
Christ
but
darkly
in
Types
and
Figures
,
but
we
see
him
with
open
face
.
Hence
the
glory
of
the
latter
Temple
is
said
to
be
greater
than
the
glory
of
the
former
,
Hag.
2.9
.
But
how
can
that
be
,
since
the
glory
of
the
first
Temple
was
farre
more
excellent
for
building
than
the
latter
?
insomuch
that
the
ancient
now
wept
to
see
how
farre
short
it
came
of
the
former
.
I
,
but
the
glory
of
this
latter
House
(
though
inferiour
for
structure
)
yet
shall
be
greater
than
the
glory
of
the
former
,
because
Christ
the
Messiah
should
personally
appear
there
;
and
from
thence
should
the
Gospel
of
peace
goe
forth
into
all
the
world
,
which
should
work
a
true
and
blessed
tranquillity
in
the
hearts
of
all
beleevers
.
Hence
Iohn
the
Baptist
is
preferred
before
the
Old
Testament
Prophets
,
both
in
dignity
and
doctrine
;
and
New
Testament
Ministers
(
who
publish
the
whole
Gospel
)
are
preferred
before
him
,
Mat.
11.11
.
Let
us
then
bless
the
Lord
for
Gospel-priviledges
,
keeping
them
in
purity
and
simplicity
,
for
though
in
Old
Testament-times
God
allowed
them
Musick
in
publick
Services
,
with
Altars
,
Holy
Vestments
,
&c.
yet
Christ
their
substance
being
come
,
these
shadowes
are
gone
,
and
now
Christ
will
demand
,
Who
required
these
things
at
your
hands
?
VER.
12.
That
they
may
possess
the
remnant
of
Edom
,
and
of
all
the
Heathen
,
which
are
called
by
my
name
,
saith
the
Lord
that
doth
this
.
THe
Prophet
goes
on
to
comfort
the
remnant
of
the
faithful
in
Israel
and
Iudah
in
their
low
condition
,
with
the
promises
of
better
times
under
the
Messiah
;
then
should
Davids
Spiritual
Kingdom
be
more
glorious
than
ever
,
Formerly
the
Church
was
shut
up
within
narrow
bounds
,
and
confined
to
the
Iewes
only
,
but
now
it
shall
spread
it self
over
all
Nations
.
The
Prophet
begins
and
names
Edom
first
,
because
they
were
near
Neighbours
,
God
had
plagued
Edom
very
sore
,
Numb.
24.18
.
Isa.
63.1
.
especially
by
the
hands
of
Nebuchadnezzar
,
yet
now
he
promiseth
that
a
remnant
of
them
shall
be
joyned
with
the
Iewes
in
one
Church
whereof
Christ
is
the
Head
,
Obad.
18
,
19.
and
therefore
the
Apostle
Iames
tells
the
Iewes
,
that
they
ought
not
to
wonder
that
the
Gentiles
had
received
the
Holy
Ghost
as
well
as
they
,
since
it
was
fore-told
by
the
Prophets
,
and
amongst
the
rest
by
our
Prophet
here
,
Acts
15.15
,
16
,
17.
2
Here
is
a
further
description
of
these
Gospel-Converts
,
they
are
such
as
upon
whom
my
name
is
called
;
that
is
,
they
are
such
as
are
called
by
my
name
,
who
are
indeed
my
people
.
The
like
expression
we
have
,
Gen.
48.16
.
The
Lord
blesse
the
Lads
,
and
let
my
name
be
called
on
them
;
that
is
,
let
them
be
accounted
my
Progeny
(
saith
Iacob
)
and
be
called
my
children
.
The
like
parallel
expression
we
have
,
Isa.
4.1
.
&
63
,
ult.
Let
us
be
called
by
thy
name
;
The
People
which
are
called
by
Gods
name
,
Deut.
28.10
.
2
Chron.
7.14
.
that
is
,
the
Church
and
People
of
God
who
professed
his
name
,
acknowledging
that
he
was
their
God
,
and
they
his
People
.
So
those
Gentile-Nations
which
were
sometimes
strangers
from
the
Covenant
,
and
aliens
from
the
Common-wealth
of
Israel
,
and
were
not
Gods
People
,
shall
now
be
called
the
People
of
the
living
God
,
they
shall
shew
themselves
unto
Christ
,
and
have
his
name
put
upon
them
,
and
shall
be
called
Christians
,
Acts
11.26
.
Obj.
It
is
impossible
that
ever
such
desperate
Edomites
,
and
old
enemies
should
ever
be
converted
and
brought
in
to
Christ
.
A.
With
men
this
is
impossible
,
but
with
God
all
things
are
possible
;
It
is
the
Lord
that
doth
it
(
saith
the
text
)
and
therefore
doe
not
doubt
of
the
performance
,
for
he
is
both
faithful
and
able
who
hath
promised
.
Neither
be
offended
that
the
Gentiles
are
called
whom
yee
count
unclean
,
for
it
is
God
that
doth
this
,
who
doth
all
things
well
.
Q.
But
when
was
this
Promise
ever
fulfilled
,
say
the
Millenarian
Iewes
?
A.
It
began
to
be
fulfilled
when
the
Gentiles
were
brought
in
with
the
remnant
of
the
Iewes
,
who
came
in
the
roome
of
the
unbeleeving
Iewes
in
the
Apostles
times
,
so
that
the
Promise
is
fulfilled
inchoativ●
already
.
2
It
is
daily
fulfilling
▪
and
shall
be
more
and
more
fulfilled
even
to
the
end
of
the
world
▪
especially
when
the
Iewes
shall
be
called
,
and
the
〈◊〉
of
●he
●entiles
shall
come
in
,
and
they
shall
all
become
one
Church
,
and
make
up
one
Body
,
and
one
Sheep-fold
under
Christ
their
head
.
The
summe
is
this
,
In
Gospel-times
both
Jewes
and
Gentiles
shall
be
so
united
,
that
they
shall
make
up
one
Church
,
and
the
bounds
thereof
shall
be
extended
over
all
the
earth
,
even
to
the
remotest
Heathen
,
which
shall
then
be
called
by
my
name
,
saith
the
Lord
that
doth
this
.
OBSERVATIONS
.
1
The
Election
of
God
is
free
.
He
doth
not
chuse
men
for
any
fore-seen
works
or
merits
,
or
improvement
of
Free-will
,
but
all
is
Mercy
and
Free-grace
.
What
did
the
Lord
see
in
those
prophane
,
Idolatrous
Edomites
,
to
move
him
to
call
a
remnant
of
them
?
nay
,
what
did
he
not
see
in
them
why
he
should
not
reject
them
?
and
yet
of
his
owne
free-mercy
,
these
cruel
Edomites
,
and
prophane
Gentiles
which
were
not
his
People
,
are
here
called
his
People
.
Away
then
with
all
those
conceits
of
Merit
,
Free-will
,
Universal
Election
(
which
is
a
gross
contradiction
)
for
if
all
be
chosen
,
then
it
is
not
an
Election
,
but
a
Collection
of
all
;
for
Election
implies
a
chusing
of
some
,
and
a
passing
by
of
others
.
Let
us
then
who
are
Gentiles
,
remember
our
baseness
and
loathe
our selves
,
and
let
Free-grace
in
all
the
golden
links
of
Election
,
Yet
let
us
not
be
high-minded
but
fear
,
for
if
God
spared
not
the
natural
branches
,
much
lesse
will
he
spare
such
wild
branches
as
we
are
,
if
we
walk
in
unbelief
as
they
did
,
Rom.
11.20
,
21.
2
Few
are
chosen
.
It
is
not
all
Edom
,
it
is
but
a
remnant
according
to
the
Election
of
Grace
that
shall
be
converted
and
saved
.
Hence
the
Scripture
so
oft
calls
the
Elect
a
Remnant
,
multitudes
perish
,
it
is
but
a
remnant
,
a
little
remnant
that
are
saved
,
Isa.
1.9
.
Ioel
2.
ult.
Rom.
11.5
.
Straight
is
the
Gate
,
and
narrow
is
the
way
that
leads
unto
life
,
and
few
there
be
that
find
it
,
Mat.
7.14
.
Christs
flock
is
a
little
little
flock
,
Luke
12.32
.
How
few
were
saved
of
the
Old
World
,
Sodom
,
Ierusalem
?
The
way
to
Heaven
it
is
a
difficult
way
,
and
calls
for
difficult
things
,
and
hard
lessons
which
the
world
cannot
endure
to
hear
of
,
much
less
to
practise
.
1
It
calls
for
Universal
Self-denial
,
all
Self-conceit
,
Self-ends
Self-interest
,
&c.
must
be
renounced
if
we
will
bee
Christs
Disciples
.
Here
most
stick
.
2
It
calls
for
a
saving
,
sanctifying
,
working
,
lively
faith
,
and
this
is
hard
;
Presumption
is
easie
,
but
to
beleeve
requires
the
exceeding
greatnesse
of
Gods
Power
to
work
it
in
us
,
Ephes.
1.19
.
Coloss.
2.12
.
3
It
calls
for
sincere
Conversion
,
and
that
is
an
exceeding
hard
thing
;
it
is
no
lesse
than
the
change
of
Nature
,
it
is
the
changing
of
a
Lion
into
a
Lambe
,
of
a
Wolf
into
a
Sheep
,
of
Fire
into
Water
,
&c.
4
There
are
many
hard
things
to
be
suffered
as
well
as
to
be
done
,
many
losses
,
crosses
,
tentations
from
the
world
,
the
Devil
,
and
our
owne
corruption
:
all
which
laid
together
shew
the
difficulty
of
Salvation
,
and
by
consequence
the
paucity
of
such
as
shall
be
saved
.
[
See
more
at
large
on
this
Point
,
Mr.
Ant.
Burgess
Spirit
.
Refining
,
1
Part
,
Ser.
222.
p.
643.
and
on
1
Cor.
3.15
.
p.
192.
Shepheard
Sincere
Convert
,
chap.
5.
p.
92.
to
117.
Mr.
Watsons
Ser.
on
Philip.
2.12
to
23.
Mr.
Swinnock
on
Philip.
1.21
.
p.
132.
to
139.
Mr.
Rogers
on
1
Pet.
3.19
.
p.
511.
Mr.
Sheffield
against
Hypocrisie
,
ch.
11.
p.
91
▪
&c.
]
3
Real
and
sound
conversion
is
the
peculiar
and
proper
work
of
God
.
If
a
remnant
of
Edom
be
called
and
converted
,
it
is
the
Lord
that
doth
it
.
The
way
of
man
is
not
in
himself
,
it
is
not
in
man
that
walketh
to
direct
his
steps
,
Ier.
10.23
.
It
is
not
in
him
that
willeth
,
nor
in
him
that
runneth
,
but
in
God
that
sheweth
mercy
,
Hutchinson
,
in
locum
.
Rom.
9.16
.
Noah
may
speak
perswasively
,
but
it
is
God
only
that
can
perswade
Iaphet
to
dwell
in
the
Tents
of
Shem.
VERSE
13.
Behold
,
the
dayes
come
,
saith
the
Lord
,
that
the
Flow-man
shall
overtake
the
Reaper
,
and
the
treader
of
Grapes
him
that
soweth
seed
,
and
the
Mountains
shall
drop
sweet
Wine
,
and
all
the
Hills
shall
melt
.
MAn
by
nature
is
a
very
froward
,
pettish
,
perverse
Peece
,
especially
when
under
the
crosse
,
God
hath
much
adoe
to
fasten
any
comfort
on
us
.
When
Israel
lay
in
deep
distress
in
Aegyptian
bondage
,
they
hearkned
not
to
Moses
because
of
the
anguish
of
their
spirits
,
Exod.
6.9
.
they
were
so
opprest
with
sorrow
that
they
could
not
mind
what
Moses
said
,
nor
beleeve
any
thing
that
was
spoken
concerning
their
deliverance
,
as
deeming
their
deliverance
desperate
and
past
hope
.
So
this
People
having
laine
long
in
Babylonish
Captivity
:
and
after
that
tired
out
with
many
troubles
,
the
Lord
here
heaps
up
Promise
upon
Promise
,
to
assure
them
of
better
times
at
hand
.
In
this
Verse
we
have
a
third
Promise
,
where
the
Holy
Ghost
by
the
abundance
of
external
and
corporal
blessings
,
doth
shadow
forth
unto
us
the
great
plenty
of
Spiritual
gifts
,
which
should
be
poured
out
in
Gospel-times
;
yet
since
Piety
hath
the
promise
of
the
blessings
of
this
life
as
well
as
of
that
to
come
,
and
temporal
blessings
doe
oft
attend
the
Gospel
,
and
God
hath
promised
,
that
if
we
first
seek
his
Kingdom
,
all
other
things
shall
be
cast
upon
us
,
Matth.
6.33
.
we
may
take
the
words
in
the
largest
sense
,
as
a
promise
both
of
Temporal
and
Spiritual
blessings
,
which
should
be
poured
out
upon
the
Church
in
Gospel-times
.
1
Spiritual
blessings
are
promised
absolutely
and
primarily
,
they
being
necessary
per
se
;
but
Temporal
blessings
are
promised
as
accessories
only
conditionally
,
with
exception
of
the
Crosse
,
and
so
farre
as
they
shall
be
good
for
us
.
Things
necessary
we
are
sure
of
,
and
if
more
may
doe
us
good
wee
shall
not
want
it
.
Though
both
are
promised
here
,
yet
Spiritual
blessings
are
specially
intended
,
as
will
appear
by
these
reasons
.
1
If
we
look
into
those
Primitive
times
,
when
these
Spiritual
gifts
here
promised
were
poured
out
abundantly
,
the
Church
was
low
in
Temporals
,
though
rich
in
Spirituals
,
they
were
Persecuted
and
Plundered
of
all
,
Heb.
10.34
.
besides
,
the
Gospel
calls
for
Self-denial
,
and
a
contempt
of
all
these
low
injoyments
.
2
In
Old
Testament
times
the
Church
was
in
its
Childhood
,
and
therefore
Moses
and
the
Prophets
by
such
expressions
did
condescend
to
the
capacity
of
the
rude
,
and
infirme
Jewish
people
,
which
were
as
Children
under
the
rudiments
of
the
Law
,
and
spake
to
them
as
we
use
to
doe
to
our
little
children
in
their
owne
Language
,
when
we
make
promises
to
them
.
Hence
we
read
so
frequently
in
the
Old
Testament
of
heavenly
things
shadowed
forth
unto
us
by
Feasts
,
and
other
Temporal
blessings
,
Isa.
25.6
.
and
Earthly
peace
typifying
Spiritual
peace
,
and
plenty
of
Corn
and
Wine
,
plenty
of
Grace
,
as
here
in
the
text
.
By
all
those
Temporal
things
the
Lord
would
raise
up
our
hearts
to
the
contemplation
of
heavenly
and
eternal
things
.
In
the
words
we
have
,
1.
A
Blessing
promised
,
and
that
is
,
a
glorious
affluence
and
abundance
of
all
things
,
set
forth
in
Hyperbolical
terms
,
and
very
lofty
expressions
.
As
,
-
1
The
Plow-man
shall
overtake
the
Reaper
.
-
2
The
Treader
of
Grapes
him
that
soweth
the
seed
.
-
3
The
Mountains
should
drop
Wine
.
-
4
If
this
be
not
enough
,
all
the
Hills
shall
melt
,
and
dissolve
into
Milk
,
Honey
,
Oyl
.
All
figurative
promises
of
Spiritual
Graces
and
Blessings
in
Gospel-times
.
2
Here
is
the
Time
when
all
this
shall
be
effected
,
and
that
is
in
Gospel-times
,
set
forth
in
those
general
terms
,
The
dayes
shall
come
,
viz.
when
the
Tabernacle
of
David
shall
be
built
,
and
the
Kingdom
of
Christ
be
raised
up
.
3
Here
is
the
confirmation
of
all
this
,
Dixit
Dominus
,
The
Lord
hath
said
it
.
4
Here
is
an
Ecee
,
to
quicken
our
attention
to
these
glorious
Promises
,
Behold
the
dayes
come
saith
the
Lord
.
So
much
for
the
Analysis
,
now
for
the
explication
of
the
terms
.
The
Plow-man
shall
overtake
the
Reaper
,
q.
d.
The
Harvest
shall
be
so
great
and
plentiful
,
that
before
you
can
house
it
,
And
the
treader
of
Grapes
him
that
soweth
the
seed
:
Or
draweth
forth
the
seed
,
viz.
out
of
his
Sack
to
sow
,
q.
d.
The
Vintage
shall
be
so
plentiful
that
it
shall
last
even
till
seed
time
;
so
that
when
you
should
be
sowing
,
you
shall
be
gathering
of
grapes
;
yea
such
plenty
shall
there
be
of
all
things
,
that
when
one
kind
of
fruit
is
ripe
,
another
shall
follow
,
every
one
in
his
due
course
and
order
.
A
Parallel
place
we
have
,
Levit.
26.5
.
to
which
the
Prophet
seems
to
allude
,
where
we
have
the
same
Blessings
promised
almost
in
expresse
terms
,
Your
threshing
shall
reach
unto
the
vintage
,
and
the
vintage
shall
reach
unto
the
sowing
time
,
q.
d.
you
shall
have
such
plentiful
Harvests
,
that
before
you
can
have
threshed
out
your
Corn
,
the
Vintage
shall
come
;
and
such
rich
Vintages
,
that
before
they
be
ended
,
it
shall
bee
time
to
sow
your
seed
;
so
that
you
shall
have
one
blessing
in
the
neck
of
another
,
you
shall
alwayes
be
getting
and
gathering
of
fruit
,
there
shall
be
no
time
wherein
the
earth
shall
not
be
yeelding
you
somewhat
,
either
for
necessity
or
delight
.
And
the
Mountains
shall
d●op
sweet
wine
,
or
Must
,
which
is
newly
trodden
,
and
is
called
sweet
,
because
new
Wine
is
so
.
Mountains
usually
are
hard
,
rockey
,
wild
,
barren
places
,
but
now
they
shall
be
so
cultivated
,
run
wine
.
The
Prophet
seems
to
allude
to
Iudea
,
which
had
Mountains
beset
with
Vineyards
,
q.
d.
The
Vines
in
the
Mountains
shall
abound
with
Grapes
.
The
like
expression
we
have
almost
in
terminis
,
Joel
3.18
.
and
it
shall
come
to
passe
in
that
day
,
that
the
Mountains
shall
drop
down
new
Wine
,
and
the
Hills
shall
flow
with
milk
q.
d.
In
Gospel-times
God
shall
give
plenty
of
Spiritual
nourishment
unto
his
Church
,
so
as
every
part
thereof
shall
abound
with
the
means
of
Salvation
;
for
as
in
the
text
,
so
here
,
by
figurative
expressions
is
shadowed
forth
the
blessed
estate
of
the
Church
under
the
Kingdom
of
Christ
;
and
it
is
usual
in
the
Old
Testament
to
set
forth
heavenly
things
by
earthly
Similitudes
,
as
in
the
Book
of
the
Canticles
.
And
all
the
Hills
shall
melt
;
that
is
,
they
shall
seeme
to
doe
so
,
by
reason
of
the
abundant
increase
of
Milk
,
Oyl
,
Honey
,
&c.
as
if
they
flowed
with
them
.
The
Hills
shall
flow
with
Milk
(
saith
Ioel
)
that
is
,
they
shall
so
abound
with
Cattle
,
Bees
,
Vines
,
and
Olives
,
that
Milk
,
Honey
,
Wine
,
and
Oyl
,
shall
as
it
were
flow
from
the
Hills
,
and
though
they
be
high
and
hard
,
yet
now
they
shall
all
dissolve
into
moysture
,
and
be
made
fit
for
culture
.
Some
Allegorize
thus
;
By
Mountains
they
understand
the
Apostles
and
Apostolical
men
,
whose
Evangelical
Doctrine
was
as
Wine
to
comfort
disconsolate
souls
.
These
plowed
and
sowed
the
world
with
the
seed
of
heavenly
Doctrin
;
and
by
Hills
are
meant
the
ordinary
Preachers
,
who
had
Milk
for
Babes
.
Or
,
the
Mountains
are
great
men
,
and
the
Hills
the
inferiour
sort
;
all
these
both
high
and
low
should
in
Gospel-times
be
inricht
with
gifts
and
graces
.
The
multitudes
of
Converts
should
be
so
great
,
that
they
should
keep
the
Lords
Spiritual
Husband-men
in
continual
imployment
,
so
that
they
should
alwaies
be
Plowing
,
Sowing
,
Reaping
,
&c.
alwayes
Praying
,
Preaching
,
Planting
,
&c.
The
summe
of
all
is
this
,
That
in
Gospel-times
there
should
be
such
abundance
of
blessings
,
that
one
should
overtake
another
in
a
perpetual
succession
;
as
it
is
in
a
rich
and
fruitful
soyl
,
where
the
Harvest
is
no
sooner
in
,
but
the
Plough
is
put
into
the
ground
for
another
crop
;
and
the
Vintage
is
no
sooner
done
,
but
the
seed
is
sowen
for
a
new
Harvest
.
Thus
it
shall
be
with
the
Church
,
where
one
blessing
endeth
,
another
shall
begin
,
and
even
the
driest
and
barrenest
hearts
shall
yeeld
excellent
fruits
of
grace
in
great
abundance
.
OBSERVATIONS
.
1
Gospel-times
are
blessed
times
.
It
is
the
truly
Golden
Age
,
when
all
runs
Milk
,
and
Wine
,
and
Honey
,
and
all
this
without
price
and
without
money
,
Obad.
Sedgwick
on
Isa.
55.1
,
2.
Isa.
55.1
,
2.
Of
Christs
fulness
we
all
receive
grace
for
grace
,
John
1.16
.
The
weak
are
now
made
strong
,
the
barren
fruitful
,
the
Hills
are
levelled
,
the
Vallies
enricht
,
the
Evangelical
Plough
makes
all
mellow
and
fruitful
,
and
fit
for
Christ
.
We
should
therefore
blesse
the
Lord
,
who
hath-cast
our
Lots
in
this
pleasant
time
of
Spiritual
riches
,
peace
,
joy
,
and
abundant
consolation
.
O
Fortunatos
nimium
,
&c.
Happy
we
,
if
in
this
our
day
we
know
the
things
that
concern
our
everlasting
peace
,
before
they
be
hid
from
our
eyes
.
How
great
then
is
the
folly
of
those
that
separate
themselves
,
and
forsake
those
fountains
and
mountains
of
Wine
and
living
water
,
and
goe
to
stinking
Ponds
and
broken
Cisterns
of
mens
inventions
,
that
can
yeeld
them
no
comfort
or
refreshing
in
troublous
times
.
2
Piety
brings
plenty
.
When
men
first
seek
Gods
Kingdom
(
as
in
Gospel-times
,
it
is
prophesied
they
should
doe
,
Isa.
2.2
,
3.
)
then
Wine
,
and
Milk
,
and
Honey
,
and
all
other
temporal
blessings
of
peace
and
plenty
shall
be
given
in
with
the
Gospel
of
Peace
.
The
Gospel
comes
not
empty
handed
,
especially
to
an
obedient
people
;
as
we
see
in
Constantines
dayes
,
and
in
Q.
Elizabeths
dayes
,
when
the
Gospel
flourisht
,
the
Nation
flourisht
with
all
temporal
abundance
.
Piety
hath
the
promise
,
and
that
vertually
is
every
thing
.
Beauty
of
Holiness
,
ch.
7.
obj.
1.
and
Mr.
Secker
his
Non
—
such
Professor
,
p.
269
,
&c.
☜
If
we
be
obedient
,
we
shall
eate
the
good
of
the
Land
,
Levit.
26.3
,
5.
Isa.
1.19
.
Hos.
2.20
,
21
,
22
,
23.
VERSE
14.
And
I
will
bring
againe
the
Captivity
of
my
people
of
Israel
,
and
they
shall
build
the
waste
Cities
,
and
inhabite
them
,
and
they
shall
plant
Vineyards
,
and
drink
the
Wine
thereof
,
they
shall
also
make
Gardens
,
and
eate
the
fruit
of
them
.
THe
Prophet
having
fore-told
this
People
of
their
misery
,
how
their
Cities
should
be
ransackt
,
their
Land
laid
wast
,
the
inhabitants
captivated
and
slaine
,
comes
now
to
comfort
the
remnant
,
multiplying
words
,
and
adding
Promise
to
Promise
,
assuring
them
of
comfort
in
the
end
;
though
the
body
of
the
People
never
returned
out
of
the
Assyrian
Captivity
,
yet
the
elect
remnant
should
be
brought
out
of
this
misery
into
an
estate
of
joy
and
felicity
.
To
the
former
Promises
the
Prophet
here
addes
a
fourth
,
which
brancheth
it selfe
into
four
particulars
.
1
They
shall
be
delivered
from
Captivity
and
Banishment
,
I
will
bring
again
the
Captivity
of
my
people
.
This
Promise
was
fulfilled
when
the
Messias
came
,
and
delivered
them
from
their
Spiritual
captivity
to
Sin
and
Satan
,
and
brought
them
into
the
glorious
liberty
of
the
Sons
of
God
.
And
here
the
Iewes
and
their
followers
are
out
again
,
taking
these
Promises
Literally
,
which
are
especially
to
be
understood
Spiritually
,
Mystically
,
and
Metaphorically
.
For
this
returning
here
is
an
Evangelical
returning
to
Christ
,
when
the
remnant
of
the
Elect
both
of
Iudah
and
Israel
should
be
converted
,
which
though
it
be
very
sparingly
now
,
yet
in
Apostolical
times
they
had
many
Iewish
Converts
,
we
read
of
about
three
thousand
of
the
House
of
Israel
converted
at
one
Sermon
,
Acts
2.36
,
37
,
41.
insomuch
that
St.
Iames
writes
a
whole
Epistle
to
the
dispersed
Iewes
,
and
Peter
writes
two
.
2
They
should
have
Peace
,
with
sweet
security
and
plenty
of
all
things
,
which
appears
by
the
fruites
and
effects
of
it
.
As
1.
Plantation
,
-
They
should
build
Cities
.
-
Plant
Vine-yards
.
-
Make
Gardens
.
2
They
should
have
fruition
of
all
these
,
-
They
should
inhabit
their
Cities
,
-
Drink
the
Wine
of
their
Vine-yards
,
-
And
eat
the
fruit
of
their
Gardens
.
The
like
Promise
we
have
,
Isa.
65.21
,
22.
My
Servants
shall
build
Houses
and
inhabit
them
,
and
plant
Vine-yards
,
and
eate
the
fruit
of
them
;
that
is
,
they
should
peaceably
enjoy
the
blessings
of
God
,
where
still
under
Temporal
blessings
are
shadowed
forth
Spiritual
and
eternal
ones
.
As
when
God
was
angry
with
the
Iewes
,
he
used
to
terrifie
them
with
legal
Curses
,
as
before
,
Amos.
5.11
.
They
should
build
houses
and
not
dwell
in
them
,
plant
Vine-yards
,
but
not
eate
the
fruit
of
them
.
So
on
the
contrary
here
he
promiseth
,
that
they
should
not
labour
in
vaine
,
as
they
did
before
when
they
served
Idols
,
and
provoked
him
with
their
inventions
.
Speaking
to
the
Iewes
,
he
tells
them
still
of
Legal
Blessings
,
which
typified
Evangelical
and
Spiritual
mercies
,
as
was
usual
with
the
Prophets
for
to
doe
,
as
Mr.
Burroughs
shewes
at
large
on
Hos.
1.11
.
Lect.
7.
p.
183
,
&c.
his
only
fault
there
is
,
that
he
inclines
too
much
to
that
fancy
of
the
Millenaries
,
as
Mr.
Baily
shewes
,
in
his
Disswasive
from
the
Errours
of
the
Times
,
p.
224
,
&c.
And
they
shall
build
wast
Cities
;
that
is
,
they
shall
restore
the
pure
Worship
of
God
,
They
shall
plant
Vine-yards
and
Gardens
;
that
is
,
particular
Churches
,
Hort●
&
Vineae
sunt
Ecclesia
Dei.
Idem
.
in
which
God
delights
to
walk
,
and
feed
on
the
grapes
of
obedience
which
grow
there
.
And
drink
the
Wine
thereof
;
that
is
,
they
shall
have
comfort
in
their
labours
,
which
they
should
see
were
not
in
vaine
in
the
Lord
.
The
Church
is
Gods
Husbandry
,
Omnia
sunt
spiritualiter
accipienda
.
Idem
.
How
grosly
then
doth
Dr.
Homes
abuse
his
Reader
,
that
cites
Mercer
here
for
a
Corporal
reign
.
and
the
Apostles
with
their
Successors
are
Gods
Husband-men
and
Vinitors
,
that
must
plant
Churches
and
water
them
,
and
as
much
as
in
them
lyes
,
propagate
them
all
the
world
over
,
that
Christs
truth
may
bee
known
upon
earth
:
and
his
saving
health
among
all
Nations
.
So
that
this
verse
is
a
continued
Metaphor
taken
from
such
as
returned
out
of
Captivity
into
their
owne
Country
,
for
such
are
wont
to
build
Cities
,
plant
Vine-yards
,
make
Gardens
,
&c.
now
the
rule
must
still
be
remembred
,
that
by
these
are
set
forth
Spiritual
blessings
.
OBSERVATIONS
.
1
When
God
is
at
peace
with
a
People
,
then
peace
,
plenty
,
prosperity
internal
,
and
external
follow
.
When
Gods
face
shines
upon
a
People
,
then
there
is
a
new
face
set
upon
things
;
and
those
that
frowned
before
,
now
smile
on
us
,
Gen.
32.28
.
Hos.
2.20
,
21
,
22
,
23.
when
God
is
at
peace
with
us
,
he
makes
all
at
peace
with
us
,
2
Chron.
15.15
.
&
17.7
,
to
12.
Psal.
81.12
,
13
,
14.
Prov.
16.7
.
Acts
9.31
.
2.
Christ
hath
redeemed
his
Elect
from
the
Tyranny
of
sin
and
Satan
,
and
all
the
enemies
of
their
salvation
,
Luk.
1.74
.
Col.
1.13
.
and
2.14
.
Heb.
2.14
,
15.
He
that
brought
back
the
Captivity
of
his
people
here
,
hath
lead
Captivity
Captive
,
and
hath
received
gifts
for
men
,
even
for
the
Rebellious
,
Psal.
68.18
.
VERSE
15.
And
I
will
plant
them
upon
their
Land
,
and
they
shall
no
more
be
pulled
up
,
out
of
their
Land
,
which
I
have
given
them
,
saith
the
Lord
.
WEE
are
now
come
to
the
fifth
and
last
Promise
,
which
brancheth
it self
into
two
particulars
.
1.
A
Promise
of
Plantation
and
Settlement
.
I
will
Plant
them
in
their
own
Land
.
They
shall
have
a
settled
and
sure
habitation
in
the
Church
Militant
here
,
and
in
the
Church
Triumphant
hereafter
.
2
They
shall
have
establishment
,
They
shall
be
no
more
pulled
up
out
of
their
Land
.
This
cannot
be
understood
literally
for
the
Jews
did
not
abide
in
their
own
Land
for
ever
.
1.
Before
Christs
time
,
when
they
returned
out
of
Babylon
,
't
was
but
a
small
number
that
returned
to
their
own
Land
,
and
those
abode
not
long
there
neither
.
2.
They
were
so
far
from
ruling
over
all
Nations
,
that
they
were
tributary
to
them
.
3.
Their
bounds
were
much
straitned
.
4.
When
the
Jews
shall
be
called
,
yet
I
think
no
sober
man
will
say
,
they
shall
no
more
be
pulled
up
out
of
their
own
Land
,
but
shall
abide
there
for
ever
,
as
the
letter
of
the
Text
imports
.
I
know
that
for
ever
,
is
oft
in
Scripture
put
for
an
age
,
or
for
a
long
time
;
but
the
Millenaries
take
it
here
in
the
letter
,
at
least
for
their
thousand
years
reign
,
but
without
any
ground
.
But
take
the
words
spiritually
,
as
alluding
to
Christs
Kingdome
,
in
Gospel-times
,
and
then
all
these
Promises
are
abundantly
fulfilled
,
though
not
specifically
,
in
the
same
kind
,
yet
Valore
,
in
spirituals
,
which
are
of
far
greater
value
than
if
they
had
been
Lords
of
the
East
and
West
Indies
;
besides
the
bounds
of
the
Church
are
very
much
enlarged
by
the
Gospel
.
So
that
I
shall
(
with
the
best
Divines
)
take
the
words
in
a
spiritual
sense
,
for
the
perseverance
of
the
Saints
;
such
as
are
true
Members
of
Christs
Church
shall
never
fall
away
,
none
shall
pull
them
from
Christ
,
or
separate
them
from
his
love
.
Christ
will
so
settle
his
Church
upon
earth
,
that
it
shall
never
be
rooted
up
by
the
violence
of
men
,
nor
be
prevailed
against
by
the
gates
of
Hell
.
3.
Here
is
the
confirmation
of
all
this
,
saith
the
Lord
thy
God
.
He
is
Thy
God
in
Covenant
,
reconciled
to
thee
in
Christ
,
ready
to
give
thee
all
things
needful
for
life
and
godliness
.
'T
is
he
that
hath
promised
,
who
cannot
lye
,
nor
deceive
,
and
therefore
thou
mayest
safely
build
upon
his
word
.
OBSERVATIONS
.
1.
The
Elect
shall
never
totally
and
finally
perish
.
Christ
will
build
his
Church
,
and
if
he
be
the
builder
,
who
shall
hinder
him
?
Mat.
16.18
.
and
24.24
.
The
Elect
are
Trees
well
rooted
,
the
planting
of
the
Lord
,
that
he
may
be
glorified
in
them
,
Isa.
61.3
.
Though
they
may
fall
foully
,
yet
never
finally
;
they
were
never
real
Saints
that
fall
away
totally
and
finally
.
'T
is
true
,
the
Potentates
and
Tyrants
of
the
world
,
have
been
in
all
ages
heaving
at
this
Stone
,
but
it
hath
crusht
them
all
to
peeces
,
Zach.
12.3
.
Christ
hath
alwaies
had
a
Church
,
a
little
Flock
,
Thesis
de
perseverantiâ
sanctorum
.
a
Remnant
to
serve
him
,
and
ever
will
have
in
despight
of
all
opposition
.
As
I
have
shewed
at
large
elsewhere
.
2.
God
will
faith●ully
perform
what
ever
hee
hath
promised
to
his
people
.
As
all
the
Threatnings
shall
certainly
fall
on
the
heads
of
the
wicked
;
so
all
the
Promises
shall
first
or
last
be
made
good
to
the
righteous
.
'T
is
God
who
cannot
lye
,
that
hath
said
it
,
and
therefore
he
will
certainly
do
it
.