Twenty-One Sermons on Amos 1, Sermon 9
THE IX. LECTVRE.
AMOS 2.7.
That pant after the dust of the earth on the head of the poore, and turne aſide the way of the meeke: and a man and his father will goe in to the ſame maide, to profane my holy Name.
And they lay themſelues downe vponupon clothes laid to pledge, by eueryevery Altar, and they drinke the wine of the condemned in the houſe of their God.
OF thoſe grieuous ſinnes, with which the people of Iſrael are in this Chapter charged, two were touched in the former verſe: their Crueltie, and their Couetouſneſſe. They ſold the righteous and the poore, this was Crueltie: they ſold them for ſiluer, and for a paire of ſhoes; this was Couetouſneſſe. Now in the beginning of this 7. verſe are thoſe two ſinnes amplified: Their Couetouſneſſe thus: They were neuer ſatisfied, till they had caſt downe the righteous and the poore to the dust of the earth: Their Crueltie thus: They were not content thus to hauehave exhauſted and ſpoyled them, but did alſo conſpire againſt, and gape after, their liues; for They panted after the duſt of the earth on the head of the poore. Before we take a further view of theſe ſinnes, Crueltie and Couetouſneſſe; let vsus for a while examine the words themſelues. They may ſeeme to be very intricate and perplexed, by the diuerſitie of the readings.
The word in the originall is foreign The Septuagint do render it, foreign, that tread vnderunder foote vponupon the duſt of the earth the heads of the poore. The Vulgar Latin hath Qui conterunt, that breake, or bruiſe vponupon the duſt of the earth, the heads of the poore. The Chaldee Paraphraſt hath, Qui contemnunt, who deſpiſe, as it were the duſt of the earth, the heads of the poore. But theſe expreſſe the ſenſe, they render not the word. For foreign properly ſignifieth to fetch winde, to draw breath, and by a metaphor, to ſwallow downe, to ſup vp, to deuoure; or earneſtly, feruently, and with pleaſure to deſire to doe any thing.
By this phraſe then our Prophet giueth vsus to vnderſtand, that the Iſraelites, the rich and the mighty among them, did with delight behold the dust of the earth vponupon the heads of the poore; that to them it was a pleaſure, to ſee the poore by vniuſt exactors oppreſſed, throwne to the ground, trodden vnderunder foote.
Which ſenſe our Engliſh Bibles ſeeme to point at. The Geneva Bible hath, They gape ouer the head of the poore in the dust of the earth. The late Church Bible, They gape for breath ouer the head of the poore in the duſt of the earth; or They preſſe vponupon the head, or, They tread vponupon the head of the poore in the duſt of the earth. The new tranſlation, That pant after the duſt of the earth on the head of the poore.
This varietie varieth not the ſenſe. Howſoeuer for the the firſt word we read, They gape, or gape for breath, or preſſe, or tread, or pant, ouer, on, or vponupon the head of the poore, yet is not the ſenſe varied. The mention of the duſt of the earth, keepeth that entire.
The duſt of the earth] OldaDruſius Obſeruat. lib. 15. cap. 5. Samaeus inbCap. 44. Ioſeph Ben-Gorion, tells vsus of an ancient cuſtome among the Hebrewes concerning ſuch as were impleaded or arraigned before their Iudges: They were to ſtand at the barre in mourning attire, with duſt vponupon their heads. If … that cuſtome our Prophet here alludeth, as Druſius thinketh, then are the Magiſ…ates of Iſrael here nipped, and checked for ſelling the cauſe of the poore to their rich aduerſaries, thereby making to themſelues vnlawfull, and exceſſiue gaine, and lucre.
The duſt of the earth on the head of the poore] The caſting of duſt or earth vponupon the head, was of old and long time a ceremonie, whereby men in ſad and dolefull plight were wont to expreſſe their griefe. Mention is made of it, Ioſh. 7.6. There it is ſaid, that Ioſhua, and the elders of Iſrael, to teſtifie their griefe for the ouerthrow giuen them by the men of Ai, rent their clothes, fell to the earth vponupon their faces, and put duſt vponupon their heads. They put duſt vponupon their heads. So 1. Sam. 4.12. the Beniamite that brought the heauy newes of the Arke of the Lord taken by the Philiſtines, and of the death of Hophni & Phinehas the two ſons of Eli, in tokē of his griefe came to Shiloh, with his clothes rent, and with earth vponupon his head. He came with earth vponupon his head. The like we read, 2. Sam. 13.19. Tamar, the ſiſter of Abſolon, becauſe ſhe was hated of Amnon, by whom ſhee had bin rauiſhed, to ſignifie her griefe, ſhe rent her garment, and put aſhes vponupon her head. Shee put aſhes on her head.
Other likecIob 2.12. Ezech. 27.30. Apoc. 18.19. places of holy writ I might produce, yet further to ſhew, that the aſperſion or ſprinkling of earth, duſt, or aſhes vponupon the head was a ceremonie in vſe with ſuch, as had in themſelues iuſt cauſe of griefe, heauineſſe, mourning, or lamentation. But this is by the places already alleaged, ſufficiently declared vntounto you. If to this ceremonie of beſmering the head with earth, duſt, or aſhes, our Prophet here alludeth, then are the rulers of Iſrael, and the rich among them here taxed for their hard-heartedneſſe towards the poore, for their couetouſnes and cruelty, whereby they oppreſſed the poore; to this ſenſe: They pant after the duſt of the earth, on the head of the poore]
They] the rulers of Iſrael, and the rich men there, They pant after the duſt of the earth] they greedily deſire to ſee the duſt of the earth ſprinckled, on the head of the poore] they make it their pleaſure, to giuegive the honeſt poore man, iuſt cauſe of griefe, and mourning.
They pant after the duſt of the earth] The dust; ſometime it betokeneth a low and baſe eſtate, 1. Sam. 2.8. Hannah in her ſong of thankfulnes, praiſing the Lord for his beneficence towards the humble & deſpiſed, ſaith, He raiſeth the poore out of the duſt, and lifteth vp the begger from the dunghill. So, in ſo many words ſaith the Pſalmiſt, Pſ. 113.7. He raiſeth vp the poore out of the duſt, and lifteth vp the begger from the dunghill. In both places the latter phraſe is a repetition, or expoſition of the former. The Lord raiſeth vp the poore out of the dust, that is, the Lord lifteth vp the begger from the dunghill. The meaning is: The Lord through his Almighty power, and of his goodnes, exalteth the poore and abiect amongſt men from their vile & contemptible eſtate to ſome degree of honour. Hitherto may we adde that of Dauid, Pſal. 7.5. Let him lay mine honor in the duſt. Let him lay mine honor in the duſt! Whats that? If (ſaith Dauid, I hauehave rewarded euill to him, that was at peace with me, let the enemie lay mine honor in the duſt; that is, let mine honor be ſo put out, that there may be no more remembrance of it in the poſteritie to come; let me euer be held for a baſe, vile, and contemptible wretch. If to this ſignification of Duſt, our Prophet here alludeth; then are the rulers of Iſrael and the rich among them, here cenſured, for their cruell and vnſatiable deſire to grind the faces of the poore. Thus, They pant after the duſt of the earth on the head of the poore]
That is, though the poore doe already ſit vponupon the duſt of the earth, and are thereby in the eyes of the world, baſe, vile, and contemptible, yet do the rulers of Iſrael, and the rich among them, ſtill pant after the duſt of the earth vponupon their heads, their delight is to behold them euer wallowing in the duſt of the earth, to ſee them yet more baſe, more vile, more contemptible. Yea, they can bee contented that the duſt, whereof Dauid ſpeaketh, Pſal. 22.15. The duſt of death be vponupon their heads, that thedPſal. 49.15. graue hauehave power ouer them, that theePſal. 69.15. pit ſhut her mouth vponupon them.
Hitherto (dearely beloued) you hauehave had variety of interpretations. Which will you admit? You cannot chuſe amiſſe. They are all agreable to the analogie of faith. They all checke Iſrael, the heads of Iſrael, the Magiſtrates, Rulers, and Gouernors of Iſrael, the rich of Iſrael, for their cruelty, their couetouſnes, and their oppreſſion of the poore of Iſrael, and they yeeld vntounto vsus this leſſon.
God pleadeth the cauſe of the poore againſt the cruell, the couetous, and oppreſſors.
By the poore in this propoſition, I vnderſtand all, that be in any need, neceſſitie or want; widdowes alſo & fatherleſſe children, that hauehave loſt their head; ſtrangers likewiſe and exiles out of their country for religion, and good cauſes. All theſe if they behaue themſelues meekly, and ſeeke to liue peaceably with all men, and put themſelues wholy into the hands of God, God receiueth into his protection, and pleadeth their cauſe.
Concerning ſtrangers the commandement is, Exod. 2….21. Thou ſhalt neither vex a ſtranger, nor oppreſſe him. It is repeated, Levit. 19.33. If a ſtranger ſ…iourne with thee, ye ſhall not vexe him; he ſhall be as one borne amongst you, and thou ſhalt louelove him as thy ſelfe. Such is the commandement. Doe men regard it? Doe they not rather with their churliſh and vnkinde words and deeds torment the a king heart of the ſtranger? If they doe ſo, the Lord is ready to auenge the ſtrangers cauſe, and to execute vengeance vponupon his oppreſſors. For ſo much the Lord vndertaketh, Exod. 22.23. If thou afflict [the ſtranger] in any wiſe, and he cry at all vntounto me, I will ſurely heare his cry, and my wrath ſhall wax hot, and I will kill you with the ſword. You ſee God pleadeth the ſtrangers cauſe.
Againe, God pleadeth the cauſe of the widowes and fatherl…ſſe children. The commandement concerning them is, Exod. 22.22. Yee ſhall not afflict any widow or fatherleſſe childe. It is repeated, Zach. 7.10. Oppreſſe not the widow, nor the fatherleſſe. Such is the commandment. Do men regard it? Doe they not rather adde affliction to the afflicted fatherl…ſſe, and widow? Doe they not oppreſſe, wrong, vexe, and grieue them? If they doe ſo, God is ready to right their cauſe, and to lay vengeance vponupon their oppreſſors. For ſo much God vndertaketh, Exod. 22.23. If you afflict the widow, or fatherleſſe childe, in any wiſe, and they cry at all vntounto me, I will ſurely heare their cry, my wrath ſhall waxe hot, and I will kill you with the ſword, and your wiues ſhall be widowes, and your children fatherleſſe. This protection ouer the fatherleſſe and widowes is alſo aſcribed vntounto the Lord, Deut. 10 18. The Lord doth execute the iudgement of the fatherleſſe and widow. It is very comfortably deliuered, Pſal. 68.5. God in his holy habitation is a father of the fatherleſſe, and a iudge of the widowes. You ſee God pleadeth the cauſe of the widowes and the fatherleſſe.
So alſo he pleadeth the cauſe of the poore, whatſoeuer he be. The commandement concerning him is, Levit. 25.35. If thy brother be waxen poore, and fallen into decay with thee, then thou ſhalt relieue him, yea, though he be a ſtranger, or a ſoiourner. It is repeated, Deut. 15.7. If there be among you a poore man, thou ſhalt not harden thine heart, nor ſhut thine hand from him; ButfDeut. 15.11. Matth. 5.42. Luc. 6.34. thou ſhalt open thine hand wide vntounto him, and ſhalt lend himgverſ. 8. ſufficient for his neede. Such is the commandement. Doe men regard it? Doe they not rather harden their hearts, and ſhut their hands againſt the poore? Do they nothProu. 22.22. rob them,iEzech. 22.29. vexe them,kAmos 4.1. oppreſſe them, cruſh them? Doe they not euen now as bad as the Iſraeli…es in my text did? Do they not ſell the poore, for ſiluer, for ſhoes, for a trifle? Doe they not euen now pant after the duſt of the earth on the head of the poore? If they doe ſo, the Lord is ready to doe them right, and to puniſh ſuch as oppreſſe them. For ſo much God vndertaketh, Amos 4.2. where, to ſuch as oppreſſe the poore and cruſh the needie, the Lord God hath ſworne by his holineſſe, that loe, the dayes ſhall come vponupon them, wherein he will take them away with hookes, and their poſteritie with fiſh-hookes. This Salomon by the ſpirit full well knew, and therefore Prou. 22.22. aduiſing vsus not to robbe the poore, brings this for a motiue, verſ. 23. The Lord will plead the cauſe of the poore, and will ſpoyle the ſoule of thoſe, that ſpoyle them. And chap. 23.11. diſſwading vsus from wronging of the poore, he brings the like motiue, Their redeemer is mighty, hee ſhall plead their cauſe with you. You ſee now God pleadeth the cauſe of the poore, whatſoeuer he be. But againſt whom doth he plead it? My doctrine ſaith, the Cruell, the Couetous, and Oppreſſors.
Theſe are they, whom the holy Spirit in this place taxeth. Their cruelty and couetouſnes, were touched verſ. the 6. They ſold the righteous, & the poore. This was Cruelty. They ſold them for ſiluer, and for ſhoes; this was Couetouſneſſe. Thoſe two; Cruelty and Couetouſnes, ioyned togither, make Oppreſſion, which is the ſinne reproued in the beginning of this 7. verſe. They pant after the duſt of the earth on the head of the poore. With theſe, (the Cruell, the Couetous, and Oppreſſors) the Lord hath alHoſ 4.1. controuerſie, againſt theſe heemMicah 6.2. pleadeth.
Firſt: He pleadeth againſt the Cruell. Againſt the Chaldeans, Eſai. 47.5, 6. Sit thou ſilent, and get thee into darknes, O daughter of the Chaldeans, thou ſhalt be no more called the Lady of kingdomes. For thou didſt ſhew my people no mercy, thou haſt very heauily laid the yoke vponupon them.
Secondly: He pleadeth againſt the Couetous. Againſt the men of Iudah, Eſai. 3.14, 15. Yee hauehave eaten vp the vineyard; the ſpoyle of the poore is in your houſes. What meane ye, that ye beat my people to peeces, and grinde the faces of the poore.
Thirdly: He pleadeth againſt the Oppreſſors. Againſt the heads of Iſrael, Micah 3.3. Ye eat the fleſh of my people, and flay their skin from off them; yee breake their bones, and chop them in pieces as for the pot, & as fleſh within the cauldron. Thus far of the doctrine.
God pleadeth the cauſe of the poore, againſt the cruell, the couetous, and oppreſſors.
Now let vsus ſee what benefit we may make hereof vntounto our ſelues for our further inſtruction, and the amendment of our liues.
Firſt: Doth God plead the cauſe of the poore againſt the cruell, the couetous, & oppreſſors? This may ſerue to reproue ye cruel, the couetous, & the oppreſſors of this age. With vsus now it is, as once it was with the ſtate of Iſrael. Cruelty, and Couetouſneſſe, much worſe then nettles and brambles, hauehave ouer-run our land. Theſe two, Cruelty and Couetouſneſſe, that boundleſſe, this vnſatiable, like the two daughters of the horſleech, Prov. 30.15. hauehave bin ſo long vſed to cry, GiueGive, GiueGive; that they will neuer be brought to ſay, It is enough. The firſt borne of theſe two, Cruelty, and Couetouſnes, is Oppreſſion, that loud-crying ſinne, vnderunder which this our land in eueryevery corner almoſt groneth: and ſhee hath her mates too; Ʋſurie, and Extortion. All theſe, Crueltie, Couetouſneſſe, Oppreſſion, Ʋſurie, and Extortion, walke hand in hand, and ſeeke about, (like thatn1. Pet. 5.8. roaring Lyon, the Deuill, of whom they are begotten) whom they may deuoure. Many God knowes, they hauehave deuoured already, but that contents them not.
Dearely beloued, how ſhall I worke in you a loathing & a deteſtation of theſe foule ſins. Can I do it better, then by ſetting before your eyes the deformitie and vglines of the men, in whom they raigne? And who are they? will you hauehave their character, and picture? It is drawne by Salomon, Prou. 30.14. There is, ſaith he, a generation, a generation of men, whoſe teeth are as ſwords, and their oIob 29.17.iawes as kniues, to deuoure the poore from off the earth, and the needie from among men. They are as Dauids Lyons, Pſal. 57.4. Their teeth are ſpeares and arrowes, and their tongue a ſharpe ſword. They are as the kine of Baſhan, Amos 4.1. Oppreſſors of the poore, cruſhers of the needy. See you not in the ſhape of men, Monſters, Kine, Lyons, with teeth like ſpeares and arrowes, with iawes like kniues, with tongues like ſwords? Will you yet conuerſe with them? will you hauehave any further fellowſhip, any further acquaintance with them?
You will ſay; How ſhall we ſhun them, vnleſſe we more particularly know who they are? Behold therefore a Catalogue of them, out of apR…inold vponupon Obadiah pag. 84. learned and iudicious Diuine. They are ſuch, as eat and deuoure vsus vp with Ʋſurie; ſuch as ſpoile vsus by monopolies, by engroſſing, by falſe wares, by ſubtile bargain…s; ſuch as wrong vsus, by encloſing of Commons; ſuch as wring vsus, by enhaunſing of rents; ſuch as rob the Church, in pulling away the maintenance of the Miniſters thereof, in poſſeſſing their right, in appropriating or deteining their tithes; ſuch as thruſt huſbandmen out of their liuings, & in their ſteed place a ſhepheard with his dog; ſuch as ioyne qEſa. 5.8.houſe to houſe, land to land, liuing to liuing, as though they meant alo…e to liue vponupon the earth.
Theſe are they whoſe character and picture I but now ſhewed vntounto you; (men! will you call them men? nay) monſters of men, kine of Baſhan, Lyons, whoſe teeth, iawes, and tongues are as ſpeares, and arrowes, and kniues, and ſwords, to eate & deuoure the needy and the poore. Theſe are they whom you commonly call deuouring Caterpillers, greedie Corm… rants, cruell Cambals, and not amiſſe: So vnſatiable are they, and ſuch merci-leſſe man-eaters; hated of all good people, andrPſal. 5.6. abhorred of God.
What can be the end of theſe men? Shall not the day come, wherein dogs ſhall licke their bloud, as once they did, the bloud of Ahab, 1. Kin. 22.38. or the fowles of heauen ſhall feed on their carkaſſes, as they once did, on the carkaſſes of thoſe of Ahabs houſe, that died in the field, 1. King. 21.24. Or the ground ſhall cleaue aſunder, and ſwallow them vp aliue, as once it did Dathan, and Abiram, and the reſt, that periſhed in the ſIud. ver. 11.gaine-ſaying of Corah, Num. 16.32. But ſay they are viſitedtNum. 16.29. after the viſitation of other men; ſay they dye the common death of all men; ſay, they ſeeme to dye theuNum. 23.10. death of the righteous, xGen. 35.29.full of dayes, and in peace to goe downe into their graues: yet behold; there is a day to come, and come it ſhall vponupon them:y2. Pet. 3.20. the day of the Lord; that day, wherein the heauens ſhall paſſe away with a great noyſe, and the elements ſhall melt with feruent heat, the earth alſo & the works that are therein ſhall be burnt vp. At that day ſhall theſe men, men of zforeign Pſ… 5.7.blood, bloud-thirſtie and cruell men, ſtanding among the Goats before the tribunall of the great Iudge, receiue that ſentence of damnation; Depart from me, yee curſed, into euerlaſting fire, prepared for the Deuill, and his Angels.
There is no evaſion for them. For if by that ſentence they are damned, who hauehave not done the works of Mercy,Rainold vponupon Obadiah. p. 85. much more ſhall they be damned, who hauehave acted the workes of Crueltie: if by that ſentence they are damned, who hauehave not ſuccoured and releiued the poore, much more ſhall they be damned, who hauehave oppreſſed, and cruſhed the poore: That ſentence thus proceedeth:aMat. 25.41. Depart from me, yee curſed, into euerlaſting fire, prepared for the Deuill and his Angels. For I was an hungred, and yee gaue me no meat: I was thirſtie, and yee gaue me no drinke: I was a ſtranger, and yee tooke mee not in: naked, and yee clothed me not, ſicke, and in priſon, and ye viſited me not. O then! how fearefull, how lamentable ſhall their caſe be, againſt whom the Iudge may thus proceed in ſentence! Depart from me, ye curſed, into euerlaſting fire, prepared for the Deuill, and his Angels. For I had meat, and by force you tooke it from me: I had drinke, and you ſpoyled me of it: I had a houſe, and you thruſt me out of it: I had clothes, and you pulled them from my backe: I was in health, and yee droue me into ſickneſſe: I was at libertie, and you impriſoned me? O that we were wiſe to conſider this, while it is time.bMatheſ. in Mat. 25.42. Nam ſi iſti paenas luent, qui proximo ſuppetias non tulerunt; quid fiet de iſtis, qui miſerum inſuper expiliârunt, & deſpoliârunt? If they who helpe not their poore and needie neighbours, ſhall eternally be burnt in Hell fire, much more ſhall they be there burnt, who robbe and ſpoyle their poore and needie neighbours, who like the Iſraelites in my text, doe ſell the righteous for ſiluer, and the poore for a paire of ſhoes, and doe pant after the duſt of the earah on the head of their poore brethren, What ſhall I ſay more to ſuch? I can onelyonly wiſh that ſome remorſe and penitencie, may bee wrought in their hearts through the remembrance of my preſent doctrine, God pleadeth the cauſe of the poore againſt the cruell, the couetous, and oppreſſours.
Is it ſo? Then in the ſecond place, may this doctrine ſerue for the conſolation, or comfort of the poore and needie, who now lie groaning vnderunder the tyrannie of the cruell and couetous oppreſſours of this age. GodcProu. 22.23. pleads their cauſe, God is theirdProu. 23.11. Redeemer, God righteth their wrongs, God ſpoyleth their ſpoylers, God takes the care, God takes the tuition of them. May they not well be comforted?
Heare ye then, yee that are poore and needie e…ſa. 35.3.Let your weake hands be ſtrengthened, let your feeble knees be confirmed;fVer. 4. Be yee ſtrong, feare not. Behold, your God will come with vengeance, your God will come with recompence; hee will come in due time, and will deliuer you from out the pawes of the bloud-thirſtie, and cruell man. Though yee be ſcorned of the world, and pointed at with the finger, and triumphed ouer by ſuch, as tread you vnderfoot; yet comfort your ſelues in this your affliction, God pleads your cauſe.
I ſpeake not this to giuegive encouragement or comfort to ſuch of the poore, as are prophane and wicked. They can make no claime to Gods protection. The ſtranger, that behaueth himſelfe more proudly, then he would at home in his owne Country, and among his friends, he is out of Gods protection. The widdow, that plaieth (asgS…rm. 73. vponupon Deutron. pag. 450. Calvin ſpeaketh) the ſhe-Deuill, that troubleth & vexeth her neighbours, with whom there is more to doe, then with many a man, ſhee is out of Gods protection. The fatherleſſe-childe, that giues himſelfe to naughtineſſe, ſhakes of the yoke of pietie, becomes an vnthrift in ſpite of God, and the world, he is out of Gods protection. The poore, whoſoeuer they be, thathPſal. 54.3. hauehave not the feare of God before their eyes, that are giuen ouer to worke wickedneſſe, and that greedilie; that lie wallowing in ſenſualitie, in wantonneſſe, in drunkenneſſe, in any filthineſſe, they are all out of Gods protection.
I ſpeake onelyonly to comfort the ſtranger, the widdow, the fatherleſſe child, eueryevery poore ſoule, that is religious, and godly: ſuch asi…om. 12.18. liue peaceably with all men, ſuch as are truely diſt…eſſed before the Lord, ſuch askIames 4.10. 1. P…t. 5.6. humble themſelues vnderunder the mightie hand of God, ſuch asl1 Pet. 5.7. caſt all their cares and ſowrowes vponupon the Lord. Such are the poore, that may receiue true comfort from my propounded doctrine; God pleadeth the cauſe of the poore againſt the cruell, the couetous, and oppreſſours.
We hauehave not yet done with oppreſſours, the holy Ghoſt will not ſo let them goe. They are further deſcribed vntounto vsus in the next clauſe.
They turne aſide the way of the meeke.] For the meeke, the word in the originall is foreign The ſame word, Pſal. 10.17. is rendred in our new tranſlation, the humble. So it is tranſlated by themforeign. Seauentie, and the vulgar nHumilium.Interpreter. Some tranſlate it, the poore, ſome, the miſerable; ſome, the afflicted. The originall word well beareth eueryevery of theſe ſignifications: the meeke, the humble, the poore, the miſerable, the afflicted.
The way of theſe men may here be taken properly, or figuratiuely. If it be taken properly; then we are here to vnderſtand, that the richer ſort of the Iſraelites, did make the poore to turne aſide out of their way to give them place, or, did make the poore euen for feare of them, to keepe out of their ſight. But if the way here be figuratiuely taken, as well it may by a metaphor, for their cauſe, their right, their buſineſſe, their trade or courſe of life; then are we here to vnderſtand, that the richer ſort of the Iſraelites did peruert the right of the poore, did hinder their purpoſes, did diſturbe their courſes, and did ſo confound them, that they were not able to make any prouiſion for themſelues.
This metaphoricall ſignification of a way we meet with, Exod. 18.20. There Moſes is counſelled by Iethro, to ſhew his people the way wherein they were to walke. We meet with it alſo in the Booke of Iob, Chap. 17.9. There Iob ſayth, the righteous ſhall hold on his way. We meete with it in many other places of holy writ, which I muſt now let paſſe; in all which, as in this place, the way betokeneth, the cauſe of a man, his right, his buſines, his trade, or courſe of life. A…ter this figuratiue ſignification ſome doe thus expound theſe words: They turne aſide the way of the meeke; or, They peruert the way of the poore: that is, the Iſraelites their rulers, and gouernours, the rich among them, doe take in ill part what ſo euer the poore ſay, or doe. All their words, all their deeds are found fault with. Some malicious inuention, or ſurmiſe, is euer at hand to lay the blame vponupon them. This I take to be the fitteſt expoſition for this place.
Here then we hauehave the fourth ſinne wherewith the Iſraelites are here charged. It is Caluninia; their falſe accuſing of the poore, a ſinne that euermore attendeth vponupon Oppreſſion. For the cruell, and couetous wretch, who is perſwaded that his greatneſſe chiefly conſiſteth in the oppreſſion of the poore, will be ſure ſo to prouide, to keepe the poore vnderunder, that they ſhall neuer be able to reuenge the wrongs done vntounto them. Let the poore man ſlip but vnaduiſedly or ignorantly, the lawes muſt by and by take hold on him: whereas the Rich man, the lawes are but as Cobwebs: he breakes throw them all. Hence is that common ſaying: the poore man doth nothing well; the rich man nothing ill. Yea let the poore man doe all things well, yet will ſome rich calumniator euer be ready, to giuegive an ill conſtruction of his beſt wayes; or, as the phraſe in my text is, to turne aſide the way of the meeke, or, to peruert the way of the poore. The leſſon which we are to take from hence for our inſtruction is this; The poore man, which vſeth any honeſt trade or courſe of life, is not to be turned out of his way: his words and actions are not to be miſ-interpreted.
The reaſon of this doctrine is plaine in the ſixth verſe of this Chapter: The Lord will not turne away his puniſhments from the offenders in this kind; from ſuch, as turne aſide or peruert, the way of the meeke, and the poore.
The vſe of this doctrine concerneth all thoſe, whom God hath bleſſed with the wealth of this world. It is their dutie not to be careleſſe of the poore, not to grieue them, not to hinder them in their honeſt courſes, not to turne them aſide out of their lawfull wayes. You that hauehave wherewith to maintaine your ſelues abundantly, you may not exempt your ſelues from doing ſeruice vntounto God with your abundance. Yea you muſt ſtraine yourſelues to the vttermoſt of your powers to relieue and ſuccour ſuch as are in ſcarcitie, and in want. This is a ſacrifice that God requireth at your hands. Offer it willingly, and you ſhall hauehave a reward. Your reward it ſhall not be a corruptible Crowne. It ſhall be a Crowne of eternitie. It ſhall be the poſſeſſion of Heauen it ſelfe. The poore ſhall carry you thither.
There is to this purpoſe a ſweete meditation of S. Auſtin. Serm. 245. de Tempore. There hee b…ingeth in God thus ſpeaking to the rich man: Te diuitem feci; tibi, quod dares, dedi, laturarios tibi pauperes feci: I hauehave made thee rich: I hauehave giuen to thee, that thou mighteſt giuegive to others; I hauehave made the poore to be thy porters; to be the Cariers of thine almes, and thee, into Heauen. To this ſenſe doth the ſame S. Auſtine Serm. 25. de verbis Domini, call the poore man, viam Coeli, the way to Heauen. Via Coeli eſt pauper, per quam venitur ad Patrem. The poore man is the way to heauen, by which we come vntounto the Father. Incipe ergo erogare, ſi non vis errare: Begin therefore to errogate, to diſtribute, to lay out vponupon the poore, if thou wilt not wander or ſtray from the way to Heauen. Looſe thou the fetters of thy patrimony in this life, that hereafter thou mayeſt hauehave free acceſſe into Heauen.
Caſt away the burthen of thy riches, caſt away thy voluntarie bonds; caſt away thy anxieties, thy irkeſomneſſe, wherewith for many yeares thou haſt beene diſquieted; Da p…tenti, vt poſſis ipſe accipere: GiueGive to him that asketh of thee an almes, that thou maiſt thy ſelfe receiue mercy. Tribue pauperi▪ ſi non vis flammis exuri, GiueGive vntounto the poore, if thou wilt not be burnt in the flames of Hell fire. Da in terrâ Chriſto, quae tibi reddat, in Coelo; GiueGive to Chriſt on earth, and Chriſt will repay thee in Heauen. The like hath the ſame good father, Serm. 227. de Tempore: Si aperueris pauperibus manus tuas, Chriſtus tibi aperiet januas ſuas, vt Paradiſi poſſeſſor introeas: If thou wilt open thy hand vntounto the poore, Chriſt will open his gates vntounto thee, that thou maiſt enter the poſſeſſion of Paradiſe; the Paradiſe of Heauen. It is a Paradiſe for pleaſure, but a Citie for beautie, and a Kingdome for ſtate. There is God in his fulneſſe of glorie, and raignes in iuſtice. The companie there are all triumphant; they are all inveſted with glorie, crowned in maieſtie, clothed in ſinceritie. Their faces ſhine with beautie, their hearts are filled with pietie, their tongues extoll the Lord with ſpirituall alacritie; in their hands they beare palmes in token of victorie. No tongue can vtter, no heart can conceiue the boundleſſe and endleſſe happineſſe that ſhalbe enioyed there. This we know that our corruption ſhall there put on incorruption, and our mortalitie ſhall be ſwallowed vp of life. Euen ſo be it.