righteous cut off Who euer perished being innocent Or where were the righteous cut off It was Eliphaz his error to collect because Iob was afflicted and that most grieuously that therefore he was to perish or to be cut off vtterly God suffereth not his elect children such as Iob was vtterly to perish or to be cut off He afflicteth them but with a purpose to deliuer them his hand is sometimes vpon them but it is for their good not for their ruine For albeit they may seeme to vs to perish when in the fire of their calamities and trials they are surprised by death yet they perish not the Lord he receiues them into his glory and to a more happy life Wherefore to Eliphaz his question Who euer perished being innocent Or where were the righteous cut off I answer If Eliphaz take the words of perishing and cutting off in the strict sense and properly I answer neuer did the innocent perish neuer was any righteous man cut off But if he take the words in a larger sense for wallowing in miserie or lying in affliction my answer then is the same that S. Gregorie hath lib. 5. Moral cap. 14. Saepè quippe hîc innocentes pereunt recti funditùs delentur Surely here in this world the innocent doe oftentimes perish and the righteous are vtterly cut off sed tamen ad aeternam gloriam pereundo seruantur yet in perishing and in being cut off they are reserued to eternall glory Si nullus innocens periret if no man should perish that is innocent why should the Prophet Esai say chap. 57.1 The righteous perisheth and no man layeth it to heart Si rectos Deus providendo non raperet if God in his prouidence should not take away any righteous man why should the wise man chap. 4.11 say The righteous was speedily taken away lest that wickednesse should alter his vnderstanding or deceit beguile his soule Si iustos animadversio nulla percuteret if no punishment should smite the iust why should S. Peter say 1. Ep. 4 17. The time is that iudgement must begin at the house of God Now dearely beloued sith it may in some sense bee truely said of the man that is innocent that he perisheth and of the righteous man that he is punished is taken away is cut off and of the faithfull of Gods house that iudgement must begin with them let it euer bee our care to esteeme aright of the afflictions of our neighbours and to iudge of them with a righteous iudgment Though they be iudged be plagued be smitten of God it is not for vs slightly to regard them to despise them or to hide our faces from them it is our parts rather to haue a fellow-feeling and a tender compassion of their tryals It were an vnchristian an vncharitable yea a hellish conceit thus to inferre My neighbour such a man or such a man is exercised vnder the Crosse and is sensible of the scourge of God vpon him therefore he is in Gods disfauour and a very grieuous sinner No such inference is allowable in Christs schole In his schole these Maximes passe for good Where God purposeth to heale he spareth not to launce He ministreth bitter sirupes to purge corrupt humors he sends embassies of death and reuenge where he meaneth to bestow eternall life I conclude with that blessing which S. Iames chap. 1.12 bestoweth vpon the afflicted Blessed is the man that endureth temptation for when he is tryed he shall receiue the crowne of life which the Lord hath promised to them that loue him THE XIX LECTVRE AMOS 2.13 14 15 16. Behold I am pressed vnder you as a cart is pressed that is full of sheaues Therefore the flight shall perish from the swift and the strong shall not strengthen his force neither shall the mightie deliuer himselfe Neither shall he stand that handleth the bow and he that is swift of foote shall not deliuer himselfe neither shall he that rideth the Horse deliuer himselfe And he that is couragious among the mightie shall flee away naked in that day saith the Lord. VVE are now come to the fourth part of this first Sermon of Amos concerning the kingdome of the tenne tribes of Israel I heretofore called it a Commination So I call it still For here are the Israelites threatned with punishment for the enormitie of their sinnes expressed vers 6 7 8. and for the foulenesse of their ingratitude layd to their charge vers 12. In this Commination we may obserue two things First how the Lord in respect of the sinnes of Israel and of their vnthankfulnesse for benefits bestowed on them esteemeth of them vers 13. Behold I am pressed vnder you as a Cart is pressed that is full of sheaues The other is a menacing or threatning of punishment to befall them I may terme it A sending of defiance vnto them a denouncing of warre against them vers 14 15 16. Wherein we may note three things The first is impotentia fugiendi their vnablenesse to escape the flight in the day of battell thus set downe in the 14. vers The flight shall perish from the swift And vers 15. thus He that is swift of foote shall not deliuer himselfe neither shall he that rideth the horse deliuer himselfe The second is Debilitas in resistendo their weakenesse in resisting the enemie thus set downe vers 14. The strong shall not strengthen his force neither shall the mightie deliuer himselfe and vers 15. thus Neither shall he stand that handleth the bow The third is Fugae fortium the flight of the valiant and stout of heart set downe in the last verse and there amplified by the adiunct of nakednesse He that is couragious among the mightie shall flee away naked in that day Then followeth the confirmation of all 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sayth the Lord the Lord who is the truth and is omnipotent He is the Lord of Hosts if he a Esa 14.27 2. Chro. 20.6 Iâ—b 9.12 Pro 21.30 Dan. 4.32 purpose to doe a thing who shall disanull it if his hand be stretched out who shall turne it backe My meditations for this time will be confined within the limits of the 13. vers Behold I am pressed vnder you as a cart is pressed that is full of sheanes In the handling whereof my order shall be first to runne ouer the words then to draw from them some profitable note of doctrine Behold THis particle set in the front of this verse is as it were a watchword to stirre vp our attentions for as much as we are to heare of some important matter A learned Diuine in his exposition vpon the fift of Nehemiah hath alike note This word Ecce Loe Marke or Behold euer betokeneth throughout the Scripture some notable thing very good or very ill that is spoken of immediately afterward and such a one as commonly falleth not out among men and the holy Ghost of purpose vseth to marke such notable things with this
Though Herod Pontius Pilate the Gentiles and the people of Israel had crucified and done to death the Lord of life our Lord and Sauiour Iesus Christ Yet did not the Apostles therefore grow into a rage and bitter speeches against them In that great execution of the Lord Iesus they had regard vnto the hand of God Herod Pontius Pilat the Gentiles and the Iewes they knew were but instruments For thus make they their confession before the Lord of heauen and earth verse the 28. Doubtlesse both Herod and Pontius Pilat with the Gentiles and the people of Israel gathered themselues together against thine holy Son Iesus to doe whatsoeuer thine hand and thy counsell had determined to be done To good purpose then is that question propounded by Amos chap. 3.6 Shall there be euill in a city and the Lord hath not done it It may serue for an anchor to keepe vs that we be not carried away with the waues of tribulation and affliction It assureth vs that God who bad Shimei curse Dauid who sent the Sabeans Chaldeans fire from heauen and a great wind from beyond the wildernesse to spoile and make an end of Iobs substance and his children who determined that Herod Pontius Pilat with the Gentiles and the Israelites should put to death the Lord of life that the same God hath his finger yea and his whole hand too in all our crosses and tribulations Is there any euill in the city and the Lord hath not done it Here beloued in the Lord must we be taxed for a vanity at least I had almost said a blasphemie deeply rooted too well setled among vs. Vpon the accesse of any calamity we cry out bad lucke bad fortue If the strong man come into our house and take from vs the flower of our riches our siluer and gold then we cry What lucke What fortune If our sheepe and cattell faile vs then also we cry What lucke What fortune Whatsoeuer crosse befalleth vs lucke and fortune is still in our mouths Quasi Deus otium coloret in coelo non curaret res humanas as if we were to hold it for an article of our beleefe that God liueth idly in heauen and hath no regard of mans affaires Whereas the holy Prophet Amos in propounding this question shall there be any euill in the city and tâ—â— Lord hath not done it and the holy Apostles in acknowledging Gods hand in the death of Christ and holy Iob in blessing the name of the Lord for all his losses and holy Dauid in patiently taking Shimeis curses as an affliction sent him from the Lord doe all plainly shew this that the empire of this world is administred by Almighty God that nothing happeneth vnto vs but by Gods hand and appointment Learne we then more patience towards the instruments of our calamities miseries crosses and afflictions let vs not belike the dogge that snatcheth at a stone cast at him without regard vnto the thrower Here we learne a better propertie euen to turne our eies from the instrumentes to the hand that smiteth by them Thus farre of my second circumstance How God punisheth My third was whom he punisheth Hazael and Benhadad the house of Hazael and palaces of Benhadad If you will know who this Hazael was you must haue recourse to the sacret storie 2. Kings 8. There shall you find him sent by Benhadad King of Syria with a present vnto Elizeus to know concerning his sicknesse whether he should recouer of it and after his returne from Elizeus with a thicke wet cloath to haue strangled and murdered his Lord and Master King Benhadad This was he whom Elizeus foretold of his hard vsage of the Israelites that he should set on fire their strong cities should slay their young men with the sword should dash their infants against the stones and should rent in peeces their women great with child This was he who 2. Kings 13.7 so destroyed the children of Israel that hee made them like dust beaten to powder This was he of whose death we read verse the 24. The house of Hazael either the familie stocke and posterity of Hazael as Arias Montanus Mercer Drusius expound or some materiall house which Hazael had proudly and stately built for himselfe and his posteritie This later exposition is added to the former by Mercer and Drusius because of that which followeth the palaces of Benhadad Benhadad In writing this name I find three errours One of the Greeks who write 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as if it were in the Hebrew Benader The second of the Latines who write it Benhadad The third of Ionathan the Chaldee paraphrast who writes it Barhadad whereas the right name is Benhadad Benhadad saith Mercer vpon this place was a name peculiar to the Kings of Syria as was first Pharaoh and afterward Ptolemee to the Kings of Egypt and Caesar to the Roman Emperours From this opinion of Mercer Drusius in obseruat sacr 11.14 varieth affirming that albeit diuerse Kings of Syria were called by this name Benhadad yet doth it not thereupon follow that Benhadad was a common name to all the Kings of Syriae In holy Scripture we reade of three Benhadads Of the first 1. Kings 15.18 who was King of Syria at what time Asa raigned in Iudah and Baasha in Israel Of the second 2 King 8.7 who in his sicknesse sent Hazael to Elizeus the man of God to counsaile Of the third 2 Kings 13.3 who was Hazaels sonne and his successour in the throne Now the Benhadad in my text is either Benhadad Hazaels predecessour slaine by Hazael or Benhadad Hazaels son and successour The Palaces of Benhadad to bee deuoured by fire from the Lord. These palaces of Benhadad are the goodly sumptuous proud and stately edifices made or enlarged by either of the Benhadads or by both Hazaels predecessour and successour Thus haue you the exposition of my third circumstance which was concerning the parties punished no meane parties parties of no lower ranke then Kings Hazael and Benhadad The Lord punisheth hee punisheth by fire hee punisheth by fire Hazael and Benhadad I will send a fire into the house of Hazael and it shal deuoure the palaces of Benhadad Many profitable doctrines may be hence deduced I can but point at them 1 In that the Lord sendeth a fire into tho house of Hazael against his family and posterity we are put in minde of a truth expressed in the second commandement this God will visit the sinnes of the fathers vpon the children vnto the third and fourth generation Dearely beloued sore is that anger the flame of whose punishment casteth out smoake so farre yet the meaning thereof is as Ezechiel sheweth chap. 18. If the children doe follow the fathers wickednesse and not otherwise To visit then is not to punish the children for the fathers offences but to take notice and apprehend them in the same faults by reason they are giuen ouer to commit their fathers transgressions that
vs e Vers 28. turne away from all the transgressions that we haue committed so shall we surely liue we shall not die And this we will the sooner endeuour to doe if we imprint in our hearts my propounded doctrine It is proper to the Lord to execute vengeance vpon the wicked for their sinnes Thus much of the first vse which was to lesson vs to looke heedfully to our feet that we walke not in the way of sinners to partake with them in their sinnes I proceed Is it true Is it proper to God to execute vengeance vpon the wicked for their sinnes Here then in the second place we are admonished not to intermeddle in the Lords office It is his office to execute vengeance We therefore may not interpose our selues If a brother a neighbour or a stranger hath done vs any wrong we must forgiue him and must leaue reuengement to God to whom it appertaineth We must leaue reuengement to God to whom it appertaineth and forgiue our enemies What Forgiue our enemies How can flesh and bloud endure it Well it should be endured and many reasons there are to induce vs to so Christian an office The first is The forgiuenesse of our owne sinnes Whereof thus saith our Sauiour Luk. 6.37 Forgiue and you shall be forgiuen f Pet. de Palu serm aestiu en nr in Dom. 22. Trin. Ideo libenter debemus dimittere paruum vt Deus dimittat nobis magnum we ought willingly to forgiue vnto our neighbour a small matter that God may forgiue vs our great offences Looke what grace and indulgence we shew vnto our neighbours the like will God shew vnto vs. What else is said Luk. 6.38 With what measure you mete with the same shall it be measured to you againe Whereof I cannot giue a plainer exposition than in our Sauiours words Matth. 6.14 15. If yee doe forgiue men their trespasses your heauenly Father will also forgiue you But if yee doe not forgiue men their trespasses no more will your Father forgiue you your trespasses A second reason why we should forgiue our enemies is that when we make our prayers vnto God we our selues may be heard For God heareth not the prayers of such as doe abide in rancour and will not forgiue their enemies It is well said of an g Augustin Ancient Qui non vult dimittere fratri suo non speret orationis effectum Whosoeuer he be that will not forgiue his brother let him not hope for any good successe in his prayer h Ambros Another saith Si iniuriam non dimittis quae tibi facta est orationem pro te non facis sed maledictionem super te inducis If thou forgiue not the iniury which thy neighbour hath done thee when thou prayest thou makest not any prayer for thy selfe but doest bring a malediction or curse vpon thy selfe The most absolute and excellent platforme of prayer that euer was made and is by the maker thereof our Lord and Sauiour Iesus Christ commended vnto vs for our daily vse confirmeth this point vnto vs. The fifth petition therein is that God would be pleased to forgiue vs our trespasses as we forgiue them that trespasse against vs. Wherefore as in all sincerity we desire our selues to be looked vpon with the eyes of grace and mercy from heauen without any fraud or hollownesse or dissimulation in the Lord so are we taught by that clause our selues to deale with others so truly so honestly so heartily so sincerely and vnfainedly forgiuing euer as we may boldly say So Lord doe thou to mee as I to others Now if these hearts of ours be so sturdy and strong in their corruption as that they will not relent and yeeld to forgiue such as haue trespassed against vs how can we looke that our prayers should take effect A third reason why we should forgiue our enemies is that our good workes may be acceptable vnto God Let a man euery day doe as many good workes as there are Stars in Heauen yet as long as in heart he beareth hatred to his enemie God will not accept any one of them Munus non acceptatur nisi antè discordia ab animo pellatur saith Gregory thy gift is no waies acceptable vnto God vnlesse thy heart be first freed from discord Let no man circumuent himselfe seduce himselfe deceiue himselfe i August serm 5. de S. Stephino Whosoeuer hateth but one man in the whole world whaâ—soeuer he offereth to God in Good workes all will be lost Witnesse S. Paul 1 Cor. 13.3 Though I feed the poore with all my goods and though I giue my body that I be burned and haue not loue it profiteth me nothing If then wee would haue our good workes pleasing vnto God wee must be reconciled to our neighbours Our blessed Sauiour Iesus Christ so aduiseth vs Matth. 5.24 Goe thy way first be reconciled to thy brother then come and offer thy gift A fourth reason why we should forgiue our enemies is that our soules may liue for by hatred and rancour wee slay our soules Saint Iohn Epist 1. Chap. 3. vers 15. auoweth it that he whosoeuer hateth his brother is a man-slayer Homicida est scilicet propriae animae saith k Pet. de Pal. vbi supra one he is a murtherer of his owne soule An exposition not absolutely to be disallowed for as much as it followeth in the same verse Yee know that no man-slayer hath eternall life abiding in him The life of the soule is loue therefore he that loueth not is dead So saith the same blessed Apostle Ep. 1. Chap. 3. vers 14. Hee that loueth not his brother abideth in death And greater is the dammage by the losse of one soule than of a thousand bodies The whole world in respect of one soule is not to be esteemed This is proued by our Sauiours question Mark 8.36 What shall it profit a man though he should win the whole world if he lose his owne soule A fift reason why we should loue our enemies is the reioycing of Saints and Angels To loue our enemies is an infallible signe of our conuersion Now wee know by Luk. 15.7 that there shall be ioy in Heauen for one sinner that conuerteth and vers the 10. That there is ioy in the presence of the Angels of God for one sinner that conuerteth Thus whether we respect the reioycing of Saints and Angels or the life of our soules or the acceptance of our good workes or the fruit of our prayers or the forgiuenesse of our sins wee must loue our enemies after S. Stephen his example Act. 7.60 Lord lay not this sin to their charge after S. Paul his example 1 Cor. 4.12 13. We are reuiled and yet we blesse we are persecuted and suffer it we are euill spoken of and we pray after Christs example Luk. 23.34 Father forgiue them for they know not what they doe Adde hereto Christs Commandement Mat. 5.44 Loue your enemies
who rashly vnaduisedly and lauishly becomes suertie vnto thee for the man he knoweth not And what is this to the poore man that borroweth of thee Of him if thou take any such pledge thou maiest bee strained with the abomination of Vsurie I put thee a case Thou lendest tenne pounds vpon a pawne of bedding or linnen and thou lendest it freely but as the borrower vseth thy money so thou vsest his pawne This is Vsury in thee For the bedding or linnen which thou hast in pawne is the worse for the wearing so is not thy money in the borrowers hand I know the very name of Vsury is detested of thee and thou hatest to be called an Vsurer Take heed then that by thy taking of pawnes thou become not one of that damned crew If therefore you haue taken any pawne of a poore man any such pawne as by the Law thou oughtest not to haue taken of him restore it vnto him according to the Law euen before the Sunne goe downe So shall the poore man to whom thou hast shewed mercy in lending thy money blesse thee and it shall be righteousnesse vnto thee before the Lord thy God Hereof art thou assured Deut. 24.13 Yea Viuendo vives thou shalt surely liue The Lord God hath sayd it Ezechiel 18.9 Hitherto Beloued you haue heard of the crueltie of the Israelites towards the poore their crueltie in deteining the pledges of the poore they layd themselues downe vpon clothes laid to pledge And this they did vnseasonablie euen before their Altars which argueth their Idolatrie the next thing to be considered By euery Altar Multa erant altaria Idolorum altare autem Domini non nisi vnum It is a Bishops note the note of Albertus Magnus vpon my text Many were the Altars that were erected for the seruice of Idols but for the worship of God there was but one Altar but one Altar whereon to offer sacrifice This one Altar at first was to be made of earth or of stone rough and vnhewen as appeareth Exod. 20.24.25 Such an Altar was fittest for the then-estate of the children of Israel They were then in the desert iourneying toward the holy Land and were to remoue from place to place An Altar of earth would soone be made so would an Altar of stone rough and vnhewen They might make their Altar of earth that when they should change their station they might with ease destroy it Ne aut abusui aut superstitioni esset that it might not be superstitiously abused Or they might make it of rough and vnhewen stone tumultuarily Ne sollicitaret quemquam ad conservationem religionemque constantem illius altaris that it might not allure any one to a constant reuerence and dread of the holinesse of that Altar In the 27. of Exod. ver 1. there is a prescription of an Altar of better fashion 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Altar of Holocaustes of burnt offerings of sacrifices is there described according to the matter the measure the forme the instruments and vessels thereof Thou shalt make an Altar of wood of the choisest Cedar An Altar not Altars It was but one Altar And why would God haue but one Altar He would haue but one quod vnum atque eundem cultum inter omnes esse vellet Because he would haue but one the same worship among all therefore would he haue but one Altar so sayth k See Willet vpon Exod. 20.24 Galasius He would haue but one Altar to note vnto vs l Babington vpon Exod. 20.24 one truth one religion But one Altar m Marlorat in Esa 1.29 Vt vinculum esset sacrae vnitatis that it might be vnto the rude people a bond of sacred vnity That one and the same religion might remaine among them inviolable God would haue but one Altar It was therefore sinne in Ieroboam to set vp two other Altars one in Bethel the other in Dan 1. King 12.29 It was sinne in Vrijah the high Priest when to please the idolatrous King Ahaz he caused a new Altar to be set vp after the patterne of the Altar of Damascus 2. King 16.11 It must needs be a sinne in the children of Israel to multiplie their Altars according to the multitude of their fruit Hos 10.1 And I may not excuse the Israelites whom my text concerneth they laid themselues vpon clothes laid to pledge by euery Altar They had there many Altars too But Altare Domini non nisi vnum For the worship of God there was but one Altar And that one Altar was a type of our blessed Sauiour a liuely figure or representation of Christ crucified In regard whereof Heb. 13.10 Christ is called an Altar yea our Altar We haue an Altar We haue an Altar whereof they haue no right to eate that serue at the tabernacle Christ is this Altar he is our Altar Christ with all his benefits Which his benefits are nothing auaileable nothing profitable for them which are vnder the Law who yet are in bondage vnder the rudiments vnder the ceremonies of Moses Law Those benefits of Christ are spirituall Regeneration fayth remission of sinnes iustification the fauour of God securitie against our enemies the world the Deuill death and hell life and eternall glory these are the benefits which Christ through his most glorious death and passion hath purchased for his elect This purchase he wrought not by the bloud of Goats and Calues but by his owne bloud whereby he entred in once into the holy place and so obtained for vs eternall redemption as the Apostle speaketh Heb. 9.12 Thus hath Christ the sacrificer the sacrifice and the Altar made full satisfaction to God for all our sinnes Now aâ—e we not to relie vpon our owne good workes vpon the merits of Saints or vpon their mediation For this were nothing else quà m aliud novum Altare praeter Christum instituere It were to appoint another new Altar beside Christ And that Christians may not doe May not Christians doe it How then is it that in Poperie there are so many Altars It is Beloued in the Lord one of the blemishes one of the shames of that religion They haue their many Altars some of n De consecrat Dist 1. C. Altaria stone sumptuously built and dedicated with the vnction of oyle and the o Altaria placuit Priests benediction as appeareth by the decrees of two Councells the one called Apaunense the other Agathense Stone-Altars they make for steddinesse and continuance and why so But Quia Petra erat Christus because the Rocke was Christ It is the deuise of Durandus A profound reason sure The witt of fore-ages could not reach vnto it The Primitiue times of the Church knew no such Altars of stone no nor of wood Then there were no Altars at all Origen may witnesse it He flourished in the yeare of Christ 230. Then it was obiected vnto him by p Lib. 6. contra Celsum lib. 8. Celsus that the Christians
Lord care for the preoccupation or preuention of so little time as if it were a matter of it selfe to be regarded No it was the obseruance of his commandement and the obedience thereunto that he required So for my text I say The giuing the Nazirites wine to drinke was not of it selfe a matter that the Lord much regarded but it was the obseruance of his commaundement and the obedience thereunto that he required The commandement I euen now repeated vnto you out of Num. 6. The summe of it is The Nazarite shall absteine from wine and strong drinke Contrary to this commandement did the Israelites here giue vnto the Nazarites wine to drink which is the thing wherewith they are here twyted to this sense Ye gaue the Nazarites wine to drinke in so doing you made proofe of your contempt of my Law and your disobedience thereunto I looked you should haue beene thankefull vnto mee for bestowing so great a benefit vpon you as is the order and calling of the Nazarites for the trayning vp of your yong men in pietie and religion but you vnthankfull you haue repaid me with contempt and disobedience you haue sollicited the Nazarites to breake their vow and contrary to my Law yee gaue them wine to drinke The doctrine we are to gather from hence is Disobedience against Gods holy lawes and commaundements is a sinne carefully to be eschewed by euery child of God As by the knowledge of light we may know what darkenesse is and by the knowledge of good what euill is so by the knowledge of obedience towards God we may know what disobedience against him is Of obedience towards God I entreated in my fift Lecture vpon this Chapter I then handled this conclusion Obedience to the commandements of the Lord is a dutie which the Lord requireth to be performed by euery child of his Whence by the Law of contraries followeth my now-conclusion Disobedience against the commandements of the Lord is a sinne which the Lord requireth to be eschewed by euery child of his For the illustration of this conclusion we are to note in man a twofold disobedience one in the state of corruption the other in the state of regeneration Disobedience in man in the state of corruption is an euill qualitie inbred in him by nature whereby he is made of himselfe altogether vnable and vnwilling to liue in subiection vnto God to heare his voice to obey his will or to doe what he commandeth By this disobedience man is not able to doe any thing but hate God his word his will and whatsoeuer is pleasing to him He euer rebels against God he euer resisteth the will of God he euer despiseth the commandements of God and embraceth with all his might what God forbiddeth How great this disobedience is the holy Scripture doth euidently demonstrate when it describeth the nature of man his thoughts his counsailes his affections his desires his actions in the state of corruption and before his regeneration So it calls vs k Num. 20.10 rebels Ezech. 2.3 impudent children and stiffe-hearted vers 4. Gods aduersaries and his enemies Esay 1.24 Children of l Ephes 5.6 Câ—lâ—s 3.6 diffidence and incredulitie Ephes 2.2 Children of wrath ver 3. Children of darknesse Ephes 5.8 Children of the m 1. Ioh. 3.8 Ioh. 8.49 Deuill 1. Iohn 3.10 It sayth of vs Gen. 6.5 that euery imagination of the thoughts of our hearts is onely euill continually It saith of vs Iob 15.25 that we stretch out our hands against God and strengthen our selues against the Almightie It saith of vs Ephes 4 17. that we walke in the varitie of our mindes that hauing our vnderstanding darkned we are alienated from the life of God through the ignorance that is in vs b cause of the blindnesse of our hearts that as men past feeling we haue giuen our selues ouer vnto lasciuiousnesse to worke all vncleannesse euen with greedinesse Such is the disobedience that is in man while he is in the state of corruption before he is regenerate There is another kind of disobedience in man when he is in the state of Regeneration This disobedience is common to euery child of God while he liueth in this world albeit in some it be greater in some lâ—sse as regeneration is perfecter in some then in others This I thus describe disobedience in man in the state of regeneration is an euil qualitie inbred in him by nature wherby he is made vnable to yeeld due subiection vnto God wholy on euery part with all his heart and all his might or so to obey his holy will simply in all things and alwayes without tergiuersation as neuer to decline from the rule of true obedience By this disobedience we are all made guiltie of the wrath of God of damnation and of eternall death The consideration hereof made Dauid Psal 130.3 to crie out vnto the Lord If thou Lord shouldest marke iniquities O Lord who shall stand It drew from him that humble supplication Psal 143.2 O Lord Enter not into iudgement with thy seruant for in thy sight shall no man liuing be iustified It wrested from him that same confession Psal 32.6 namely that the very godly haue need to pray for the remission of their sinnes There speaking of the remission of sinnes he saith For this shall euery one that is godly pray vnto thee For this for the remission of sinnes shall euery one that is godly pray vnto thee O Lord. From hence is it that our blessed Lord and Sauiour Iesus Christ taught his Apostles the most perfect Christians that euer were and therefore the most godly to pray for remission of their sinnes This disobedience which as yet resideth in vs in the best of vs S. Paul elegantly describeth Rom. 7.14 where thus he speaketh in his owne person as a man regenerate we know that the law is spirituall but I am carnall sold vnder sin n Râ—m 17.15 For that which I doe I allow not for what I would that doe I not but what I hate that doe I. o Vers 16. If then I doe that which I would not I consent vnto the law that it is good p Vers 17. Now then it is no more I that doe it but sinne that dwelleth in me q Vers 18. For I know that in me that is in my flesh dwelleth no good thing For to will is present with me but how to performe that which is good I find not r Vers 19. For the good that I would I doe not but the euill that I would not that I doe c. I am not ignorant that the Pelagians of old and diuerse of late as Erasmus Ochinus Castellio Faustus Socinus the Samosatenian Iacobus Arminius and their adherents doe affirme that S. Paul speaketh these words not of himselfe as a man regenerate but doth in them describe a man that is a prophane incontinent sensuall vnregenerate or doth describe the nature of man after his fall what and how
Gods wrath against vs wee shall finde that his threatning of vs will not be in vaine The threatnings of God they are not vana dunt axat puerorum simplicisque rusticitatis terricula as Quadratus hath well noted they are not onely as scar-crowes or bugs for the terrifying of little children and the ruder sort of people but are certaine euidences of Gods resolution for the punishment of sinne Neuer are they in vaine Of two sorts they are for either they concerne a spirituall and eternall punishment or a punishment that is temporary and corporall Of the first sort is that commination Deut. 27.26 Cursed be he that confirmeth not all the words of this Law to doe them The punishment there threatned is spirituall it is eternall Saint Paul so expounds it Gal. 3.10 where he saith As many as are of the workes of the Law are vnder the curse for it is written Cursed is euery one that continueth not in all things which are written in the Booke of the Law to doe them The curse there spoken of is no temporall no corporall matter it is spirituall it is eternall The reason is because the curse is opposed to the blessing Now to bee blessed with faithfull Abraham is to be iustified to bee absolued from sinne and death to be in fauour with God to obtaine eternall saluation and therefore to be accursed is to be condemned for sinne to be cast out from God to be adiudged to euerlasting death and Hell The blessing is spirituall and eternall and therefore must the curse also be spirituall and eternall Comminations of the second sort are in holy Writ more frequent and obuious If you will not hearken to the Lord your God to doe his Commandements but will despight his statutes and abhorre his iudgements then will the Lord doe thus and thus vnto you In the 26. of Leuit. vers 16. he will visit you with vexations consumptions and burning agues that shall consume your eyes and cause you sorrow of heart Vers 17. he will set his face against you and ye shall bee slaine before your enemies they that hate you shall reigne ouer you and ye shall flee when none pursueth you Vers 19. Hee will breake the pride of your power and will make your Heauen as iron and your Earth as brasse and your strength shall be spent in vaine for neither shall your land yeeld her encrease nor your trees their fruits Vers 22. Hee will send wilde beasts among you which shall rob you of your children and destroy your cattell and make you few in number These and other like threatnings against the wilfull contemners of Gods holy Will you may better read of in the now alleaged 26. Chapter of Leuiticus and 28. Chapter of Deuteronomy and other places of holy Scripture than I can at this time stand vpon to relate them They are many they are fearefull Many and fearefull are the punishments though but temporary and corporall which the Lord threatneth to the wilfull contemners of his holy Will Thus you see Gods threatnings are of two sorts either of spirituall and eternall punishments or punishments that are temporary and corporall These threatnings of punishments corporall or spirituall temporary or eternall are by the Lord himselfe accomplished at times certaine and vnchangeable When the old world in the daies of Noah had growne to much impiety and wickednesse the Lord appointed a certaine space the space of 120. yeeres for their repentance and conuersion Gen. 6.3 My spirit shall not alwaies striue with man for that he also is flesh yet his daies shall be an hundred and twenty yeeres Though he saw that the wickednesse of man was great in the earth and that euery imagination of the thoughts of his heart was euill was onely euill was euill continually so that with great iustice he might forthwith haue swallowed them vp with a floud yet would hee not but would yet forbeare longer and looke for their amendment A hundred and twenty yeeres yet would he giue them to see if they would returne and auoid his wrath But they would not returne and therefore at the very end and terme of those hundred and twenty yeeres he brought the floud vpon them Then then and not before he brought the floud vpon them For compare we the particular circumstances of time noted Gen. 7.3 6 11. with that which Saint Peter writeth in his first Epistle chap. 3.20 we shall finde that the inundation of waters came vpon the earth at the very point of time before determined Memorable is that commination of the Lord against the Iewes Ierem. 25.11 Because you haue not heard my voice behold I will take from you the voice of mirth and the voice of gladnesse the voice of the bridegroome and the voice of the bride the sound of the Milstones and the light of the candle you shall be a desolation and an astonishment shall serue the King of Babylon seuenty yeeres The summe of the Commination is that the Iewes for their sins should be led captiue serue the King of Babylon seuenty yeeres Now if we take the iust computation of time it will appeare that so soone as those yeeres those seuenty yeeres were expired the foresaid threat was accomplished And therefore Daniel alluding to this prophesie of Ieremie exactly setteth it downe Chap. 5.30 saying The same night was Belshazzar King of the Chaldeans slaine the same night the very night wherein those seuenty yeeres came to their full period was Belshazzar King of the Chaldeans slaine To these fearefull examples of Noahs floud and the carrying away of the Iewes into Babylon may be added the burning of Sodome by fire and brimstone the destruction of the ten Tribes the ruine of Ierusalem and the Kingdome of Iudah the desolation of the seuen Churches of Asia all which besides many other calamities vpon many other places and persons accomplished and come to passe according to the threatnings of the Lord may well assure vs that whatsoeuer he hath threatned will certainly take effect And certainly if we by serious and true repentance doe not preuent the execution of his threats he will not faile to preuent vs and take vs away suddenly Thus is my obseruation made good If by our sinnes we prouoke Gods wrath against vs wee shall finde that his threatning of vs will not be in vaine No it will not If God threaten and no repentance followeth then certainly the threatnings pronounced will come to passe Hee threatens not in vaine hee terrifies not without cause no more than the Lion roareth when he hath no prey or the Lions whelpe cryeth out of his denne if he haue gotten nothing Is it thus Beloued Shall we finde that Gods threatnings will be effectuall and powerfull against vs if we by our sinnes goe on still to prouoke him to displeasure It seemes then that if we repent vs of our sinnes and cease any further to grieue Gods holy Spirit his threatnings will bee vaine and without
a man of bloud Vers 7. and a man of Belial a murderer and a wicked man At so high a straine of insolencie Vers 9. how beares the King himselfe Doth he suffer the railers head to be cut off or makes he any shew of impatiencie No His eye is to him that is agens principalis or Primus motor euen to the Lord the Principall agent and first mouer in all this businesse Shimei he knowes is but the instrument to worke the will of the Lord. And therefore he saith to Abishai 2 Sam. 16.10 Let him curse because the Lord hath said vnto him Curse Dauid Who shall then say Wherefore hast thou done so Suffer him to curse for the Lord hath bidden him Not vnlike was the carriage of the blessed Apostles Peter Iohn and the rest Act. 4.27 Though Herod Pontius Pilat the Gentiles and the people of Israel had crucified and put to death the Lord of life our Lord and Sauiour Iesus Christ yet did not the Apostles therefore grow into a rage or bitter speeches against them In that great execution of the Lord Iesus there was vpon the hand of God They knew that Herod Pontius Pilat the Gentiles and the Iews were but instruments So their acknowledgement before the Lord vers 28. Of a truth both Herod and Pontius Pilat the Gentiles the People of Israel were gathered together against thine holy Childe Iesus for to doe whatsoeuer thy hand and thy counsel determined before to be done Thus according to the examples of holy Iob King Dauid and the blessed Apostles we are in the miseries and calamities that doe befall vs in this life to looke not so much to the instruments as to the Lord that smiteth by them And why so The reason is because all instruments are second causes Angels men or other creatures haue no power at all against vs but what is giuen them of God So Iesus told Pilat who had proudly said vnto him Knowest thou not that I haue power to crucifie thee and haue power to release thee No saith Iesus thou couldst haue no power at all against me except it were giuen thee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 froÌ„ aboue Io. 19.11 I will but touch the vses One is for the reproofe of such who are of opinion that God doth only suffer many things to be done If he be agens principalis the principall Agent in all actions and all other agents are but his instruments then is he not only a sufferer but also an orderer guider and gouernour of all actions The second is for the confutation of such as in their vaine thoughts imagine that the miseries and calamities which befall men in this life are but their mis-fortunes If God be agens principalis if he be the principall agent in all that is done vpon the earth then wretched man bleare not thine own eies to ascribe that to haphazzard wherein the strokes of Gods hand appeare The third is for the admonishing of vs all that in our miseries or calamities we behaue our selues with patience toward the instruments wherewith God smiteth vs. It will very ill beseeme a man to be like vnto the dogge that snatcheth at the stone throwne at him without regard vnto the thrower The fourth is for consolation It will be a comfort to vs in misery and distresse to remember that God is agens principalis that he hath a chiefe hand in all our troubles and that others of what ranke soeuer are but his instruments and therefore they can no further preuaile against vs than the hand and counsell of God giues them leaue This our comfort may rest vpon that of S. Paul 1 Cor. 10.13 God is faithfull he will not suffer vs to be tempted aboue that we are able to beare but will euen giue an issue with the temptation that we may be able to beare it Qui enim dat tentanti Diabolo licentiaÌ„ ipse dat tentatis misericordiaÌ„ Pet. Lomb. vpon the place For God who giues the deuill leaue to smite giues also his mercy to them that are smitten And thus from the Action the smiting which is the Lords we are come to the obiect of the Action to the thing to be smitten which doe belong to the Israelites The things to be smitten were their houses which are here described from their vse and precious matter whereof they were and state For vse they had their winter houses and summer houses For precious matter they had their houses of Iuory For state they had their great houses We will first take a view of their houses for vse their winter houses and their summer houses Of them it is here said in the first branch of this fifteenth verse Percutiam domum hyemalem cum domo aestiuâ I will smite the winter house with the summer house Princes and great Lords of the East of old time had their change of houses a house for winter and a house for summer The winter house was turned toward the South Hieron Rupeâ—t Cyrill and open to the heat of the Sunne for warmth The summer house was turned toward the North from the Sunne and lay open to the coole aire So for the variety of seasons they would be prouided either for cold or heat Iehoiakim King of Iudah had his winter house For so we reade Ier. 36.22 The King sate in the winter house in the ninth month and there was a fire on the hearth before him And it is likely he had his summer house Else why is this called his winter house His summer house may be that Ier. 22.14 where the King saith Aedificabo mihi domum latam coenacula spatiosa I will build me a wide house large chambers Those chaÌ„bers R. Dauid cals coenacula ventosa Iunius P scator windy chambers others perflabilia chambers with thorow aire chambers with windowes made of purpose to let in the aire Look the place and you will finde them sieled with Cedar and painted with Vermilion And this might wel be his summer house But if you will haue a summer house in precise termes turne yee to the booke of Iudges Chap. 3.20 There shall you finde Eglon King of Moah sitting alone in a summer Parlour Our English Bible in the margent calleth it a Parlour of cooling iust as Iunius doth coenaculum refrigerationis a chamber or parlour of refrigeration The old Latine calls it aestiuum coenaculum a summer chamber or parlour the Septuagint 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a summer garret in the highest part of the house Our Prophet here speaketh of both houses together the winter house and the summer house and threatneth the demolition or ruine of them both Tossarius thus deliuers it in his Paraphrase Demolibor domum hyemalem simul aestiuam in quibus rex cum suis lasciuire consueuit I will demolish both winter-house and summer house in which the King was wont with his minions to play the wanton I will ouerthrow them both It is not
spared none of them no not their young children but cruelly destroyed them and all theirs But what was their reward You may see it by the propheticall denuntiation of the ruine of Babel Psal 137.8 9. O daughter of Babel worthy to be destroyed blessed shall he be that rewardeth thee as thou hast serued vs blessed shall he be that taketh and dasheth thy children against the stones This reward of Babel is enlarged Esay 13.16 Their children shall be broken in peeces before their eyes their houses shall be spoiled and their wiues rauished Thus not to trouble you with many examples we see by the reward of cruelty in the examples of Adonibezek Agag and the Babylonians that God abhorreth it God abhorreth cruelty howsoeuer he doth punish it with another cruelty God repaieth cruelty with cruelty according to the well knowne prouerbe Matth. 7.2 With what measure you mete with the same shall men measure to you againe The vse of the doctrine now confirmed is to work in vs the loue of clemency and mercifulnesse When we are well assured that the cruel themselues shall taste of cruelty by way of punishment we will be afraid to behaue our selues towards any cruelly All cruelty is checked by the law of God by the sixt commandement Thou shalt doe no murther or Thou shalt not kill The law that is written Deut. 25 3. touching forty stripes and not aboue to be giuen to an offender should draw our cruel rage and fierce affections to pity and compassion The tenour of the law is If a wicked man be condemned to be beaten the Iudge shall cause him to lie downe and to be beaten before his face according to his trespasse vnto a certaine number fortie stripes shall he cause him to haue and not past lest if he should exceed beat him aboue that with many stripes thy brother should appeare despised in thy fight We may be many waies guiltie of crueltie First if we exercise tyrannous cruelty in inflicting punishmēts This we know by the aboue cited place out of Deut. 25. Secondly if we fight with or beat our neighbour or maime his body This is a cruelty a breach of the sixt commandement but specially checkt Leuit. 24.19 20. If a man cause any blemish in his neighbour as he hath done so shall it be done to him Breach for breach eie for eie tooth for tooth such a blemish as he hath made in any euen such shall be repaied to him Thirdly if we procure any way the death of our neighbour whether it be by the sword by famine by poison by false accusation or otherwise This is a cruelty and a breach of the sixt commandement The offender in this behalfe may bee rankt with Cain Gen. 4 8. where it is said Cain rose against his brother and slew him Fourthly if wee vse any of Gods creatures hardly This is a cruelty and a breach of the sixt commandement but speciallie controlled Deut 22.6 If thou find a birds nest in the way in any tree or on the ground whether they be young or egs the damme sitting vpō the young or vpō the egs thou shalt not take the damme with the young but shalt in any wise let the dāme goe and take the young to thee that thou maiest prosper and prolong thy daies This speciall cruelty is taxed Prou. 12.10 where we are told That the righteous man regardeth the life of his beast Fiftly if because of our neighbours infirmities we vse him discourteously and make him our laughing stock or taunting recreation This is a cruelty and a breach of the sixt commandement but specially checked Leuit. 19.14 Thou shalt not curse the deafe nor put a stumbling blocke before the blinde Sixtly if we iniurie a stranger This is a cruelty and specially controlled Exod. 22.21 Thou shalt not doe iniury to a stranger neither oppresse him Seuenthly if we molest any widow or fatherlesse childe This is a cruelty and specially checkt Exod. 22.22 Ye shal not trouble any widow or fatherlesse child Eightly if we wrong the poore This is a cruelty a breach of the sixt commandement This cruelty we are guilty of many wayes First if we lend mony to the poore vpon vsury This cruelty is taxed Exod. 22.25 If thou lend mony to the poore with thee thou shalt not be as an vsurer vnto him ye shall not oppresse him with vsury Secondly if we pay not the poore labourer his hire This cruelty is taxed Deut. 24.14 Thou shalt not oppresse a needy and poore hired seruant thou shalt giue him his hire for his day the Sun shall not go downe vpon it for he is poore and therwith sustaineth his life lest he cry against thee to the Lord and it be sin vnto thee Thirdly if we restore not the pledge of the poore This cruelty is taxed Exod. 22.26 If thou take thy neighbours rayment to pledge thou shalt restore it vnto him before the Sun go downe For it is his only couering and garment for his skin Fourthly if we withdraw our corne from the poore This cruelty is taxed Prou. 11.26 He that withdraweth corne the people will curse him Whosoeuer he be that withdraweth his corne from the market where it should be sold keeping it against a deare time the people will curse him they will speake as they haue iust occasion all manner of euill of him as that he is a couetous and miserable wretch Now dearely beloued you haue beene taught out of the eternall word of truth that many wayes you may be guilty of cruelty and so breake the sixt commandement of Almightie God If you fight with or beat your neighbour or maime his body if by any meanes you procure the death of your neighbour if you vse your neighbour discourteously or make him your laughing stock or taūting recreatiō if you vse any of Gods creatures hardly if you iniury strangers if you molest fatherlesse children widowes if you be too seuere in punishing your seruants or children if you wrong the poore either by lending him your mony vpon vsury or by not paying him his hire or by not restoring him his pledge or by withdrawing your corne from him if you offend but in the least of these you are guilty of cruelty and transgressors of Gods most holy commandement The consideration whereof if it worke in you the loue of clemencie and mercifulnesse happy are you if not I haue discharged my duty Thus farre haue I beene carried by my first doctrine grounded vpon these words They haue threshed Gilead with threshing instruments of iron My doctrine was God is neuer well pleased with too much cruelty Now be patient I beseech you while vpon the same words I ground a second doctrine They haue threshed Gilead with threshing instruments of iron They that is the Syrians Gods enemies haue threshed Gilead that is some of the Israelites Gods owne people with threshing instruments of iron The lesson we learne from hence is God often humbleth his
acknowledgeth It is expresly deliuered 1 Chron. 9.1 of the Israelites that for their transgressions they were carried away captiue vnto Babel In Deut. 28.41 among the curses threatned to all such as are rebellious and disobedient to Gods holy Commandements Captiuitie is ranked and reckoned I let passe the multitude of Scripture-places seruing to this point my Text is plaine for it The Aramites for their three transgressions and for foure for their many sinnes for their sinne of cruelty for threshing Gilead with threshing instruments of Iron were to goe into Captiuity My doctrine standeth firme For the sinne of a Land God oftentimes sendeth away the inhabitants into captiuitie Into Captiuitie Into what kinde of captiuitie For there is a spirituall captiuitie and a corporall captiuitie a captiuitie of the minde and a captiuitie of the body Both are very grieuous but the first more The first which I call the spirituall captiuity and a captiuitie of the minde is a captiuity vnder the Deuill vnder the power of Hell vnder death vnder sin vnder the eternall malediction or curse of the Law propounded to euery one that doth not in all points and absolutely obey the Law This Captiuity is a heauie yoake to all mankinde considered without Christ Euery one male and female that hath no part in Christ euery vnbeleeuing and reprobate person is in this construction euen to this day a captiue And such also were we by the corruption of our nature vpon our first Father Adams default but now are we by the sacrifice of the immaculate Lambe the Lord Iesus ransomed and freed For to this purpose was he sent into the world as it is euident Esai 61.1 and Luk. 4.18 In both places hee professeth himselfe to bee sent into the world for this end euen to publish liberty and freedome to captiues and the imprisoned which his office he hath graciously performed By his Word of grace he hath so freed our consciences formerly oppressed with and captiue vnder sin that now there is no condemnation to vs to vs I say who are in Christ and doe walke after the spirit as Saint Paul speaketh Rom. 8.1 This is it which our Sauiour foretold the Iewes Iohn 8.36 If the Sonne shall make you free you shall be free indeed Be it repeated againe to our eternall comforts If the Sonne shall make vs free we shall be free indeed But he hath made vs free for therefore was he sent to publish libertie and freedome to captiues he hath paid our ransome his innocent and most precious bloud by it are we throughly washed and cleansed from our sinnes Now there is no condemnation to vs. Thus freed from our spirituall captiuity bondage and slauery vnder Hell death and sin let vs with boldnesse looking vp to the throne of Grace whereon sitteth the Author and Finisher of our faith say with the blessed Apostle 1 Cor. 15.55 O Death where is thy sting O Hell where is thy victory the sting of death is sinne and the strength of sinne is the Law But thankes be to God who hath giuen vs victory through Iesus Christ our Lord. The Captiuity in my text is of the other kind a corporall captiuitie a captiuitie of the body which vsually is accompanied with two great miseries pointed at Psal 107.10 The first they dwell in darknesse and in the shadow of death the second they are bound in anguish and Iron First they dwell in darknesse and in the shadow of death that is they are put into deep dungeons void of light whereby they are as it were at deaths doore Secondly they are bound in anguish and iron that is day and night they are loaden with fetters gyues or shackles of iron so loaden that they finde no rest vnto their bones Thus must it be with them who by sinfull liuing prouoke the Lord to high displeasure Thus is my doctrine confirmed For the sin of a land God oftentimes sendeth away the inhabitants into captiuity Is it true beloued Doth God oftentimes for the sin of a land send away the inhabitants into captiuity Let vs make this Christian vse of it euen to powre out our selues in thankfulnesse before Almighty God for his wonderfull patience towards vs. The sins of such Nations as haue beene punished with captiuity were they more grieuous in Gods eyes than ours are It is not be imagined Our sins are as crimson-like and as scarlet-like as euer were theirs the sins of our land crying sins Atheisme Irreligion Oppression Extortion Couetousnesse Vsury Adultery Fornication Vncleannesse Drunkennesse and many like abominations of the old man in vs all our works of darknes they haue made head together and haue impudently and shamelesly pressed into the presence of Almighty God to vrge him to powre forth the vials of his wrath and indignation vpon vs. Yet our God good gracious mercifull long suffering and of great kindnes withholdeth and stayeth his reuengefull hand from laying vpon vs his great punishment of Captiuity and suffereth vs to possesse our habitations in peace and to eat the good things of the earth O let vs therefore confesse before the Lord his louing kindnesse and declare before the sonnes of men the good things that he hath done for vs. Here dearely beloued let vs not presume vpon God his patience to lead our liues as we list We cannot but see that God is highly offended with vs already though yet he be not pleased to execute his sorest iudgements vpon vs. Gods high displeasure against vs appeareth in those many visitations by which he hath come neere vnto vs within our memories I may not stand to amplifie the Spanish sword shaken ouer vs and the great famine brought vpon vs in our late Queenes daies Our now gracious Soueraigne hath not long sate at the sterne of this kingdome But few yeares are passed and yet those few haue afforded manifest tokens of Gods sore displeasure at vs. Haue not many thousands of our brethren haply not so grieuous sinners as we beene taken away by the destroying Angell and yet the plague is not ceased Vnlesse we repent and amend our liues we may likewise perish Haue not many of our brethren too many if it might haue seemed otherwise to Almighty God haue they not partly perished themselues partly lost their cattell and substance in n An. Dom. 1607 this yeeres waters such waters as our fore-fathers haue scarcely obserued the like If we will not wash our selues from our euill doings we see God is able to wash vs extraordinarily The vnseasonable weather giuen vs from Heauen to the rotting of our sheepe is but Gods warning to vs of a greater misery to befall vs vnlesse we will returne from our euill waies Wherefore beloued let vs with one heart and mind resolue for hereafter to cast away all workes of darknesse and to put on the armour of light take we no further thought for our flesh to fulfill the lusts of it Walke we from henceforth honestly as in the day
wanderer to thine house If thou seest him naked couer him hee is thine owne flesh hide not thy selfe from him Thy liberality will bring thee great aduantage whereof thou wilt not doubt if thou consider the next verse Thy light shall breake forth as the morning thy health shall grow speedily thy righteousnesse shall goe before thee the glory of the Lord shall embrace thee Seest thou not an heape of blessings one vpon another Looke into the booke of Psalmes In the beginning of the 41. Psalme many a sweet promise is made thee conditionally that thou tender the poore mans case The Lord shall deliuer thee in the time of trouble he shall keepe thee and preserue thee aliue he shall blesse thee vpon the earth he will not deliuer thee to the will of thine enemies he will strengthen thee vpon thy bed of sorrow and will make thy bed all the time of thy sicknesse I might weary you and my selfe in the pursuit of this point Here I stop my course with recommendation of one onely place and that a very remarkable one Prou. 19.17 Hee that hath mercy vpon the poore lendeth to the Lord and the Lord will recompence him that which he hath giuen Behold and see how gracious and good the Lord is If you shew pity and compassion vpon the poore God will recompence you to the full yea in the largenesse of his mercies hee will reward you plentifully It was a graue exhortation of a f Tobit to his sonne Tobias cap. 4.7 father to his sonne Giue almes of thy substance and when thou giuest almes let not thine eye be ennious neither turne thy face from any poore lest that God turne his face from thee Giue almes according to thy substance if thou haue but a little be not afraid to giue a little So shalt thou lay vp a good store for thy selfe against the day of necessity Almes will deliuer thee from death and will not suffer thee to come into the place of darknesse Almes is a good gift before the most high to all them which vse it Vse it I beseech you in the bowels of our Lord and Sauiour Iesus Christ Be ye not like Edom in my Text Corrupt not your compassions cast not off all pity suffer ye one with another loue as brethren be pitifull be courteous doe ye good to all men and faint not great shall be your reward in Heauen This your seruice will be acceptable vnto God God for it will giue you his blessing God will blesse you for the time of your being here and when the day of your dissolution shall be that you must leaue your earthly Tabernacles then will the Sonne of man sitting vpon the throne of his glory welcome you with a Venite Benedicti Come ye blessed of my Father inherit the Kingdome prepared for you from the foundations of the world For I was hungry and ye gaue me meat I was thirsty and ye gaue me drinke I was a stranger and ye lodged me I was naked and ye cloathed me I was sick and ye visited mee I was in prison and ye came vnto me In as much as ye haue done these things to the needy and distressed ye haue done them vnto me Come ye blessed of my Father inherit the Kingdome prepared for you from the foundations of the world THE Seuenteenth Lecture AMOS 1.11 12. And his anger spoiled him euermore and his wrath watched him alway Therefore will I send a fire vpon Teman and it shall deuoure the palaces of Bozrah IN my last Lecture I began the exposition of the third part of this Prophecie which is a declaration of Edoms sins in foure branches The two first I passed ouer the last time The first branch was Hee did pursue his brother with the sword Thereon I grounded this doctrine It is a thing very distastfull and vnpleasing vnto God for brethren to be at variance among themselues One vse of this doctrine was a iust reproofe of the want of brotherly loue in these our daies A second vse was an exhortation to brotherly kindnesse The second branch was He did cast off all pity Thereon I grounded this doctrine Vnmercifulnesse is a sinne hatefull vnto God The vse I made of it was to stirre vs vp to the exercises of humanity and mercy Which meditation ended I ended that Lecture Now come I to the third branch in the declaration of Edoms sinnes His anger spoiled him euermore or In his anger he spoiled him continually The preposition is not expressed in the originall but is well vnderstood and supplied by some Expositors to this sense Edom furious and angry Edom doth euermore vi apertâ with open violence attempt the spoile of Israel and if open violence preuaile not iâ—tùs simultatem alit within him he fostereth and cherisheth priuy and secret malice such as of old was harboured and setled in old a Gen. 27 41. Esaus heart Edom in his anger spoiled him continually Spoiled him The word in the originall is from the root 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which saith Mercer ferarum proprium est is proper and peculiar to wild beasts and it signifieth Rapere discerpere to spoile rauenously to rent or teare in peeces Thus is Edom compared to some truculent or sauage beast some deuouring Lion some rauenous Wolfe some fierce Beare or the like that hunteth greedily after their prey The comparison is As a Lion a Wolfe a Beare or some other cruell beast hunteth greedily after his prey and when he hath gotten it teareth it in peeces and so deuoureth it so doth Edom he hunteth for his brother as with a snare or net and hauing once enclosed him he throwes him headlong into vtter desolation and this he doth in the bitternesse of his anger In his anger he spoiled him euermore This clause is otherwise rendred by the old Latine Interpreter Et tenuerit vltrà furorem suum Hee possessed his fury beyond measure longer than was meet he should An exposition followed by many of the learned and of late Writers by Brentius and Mercer In Matthews Bible it is well expressed He bore hatred very long the meaning is Hee constantly eagerly obstinately persisted in his anger and held it fast as a sauage beast holdeth fast his prey Both readings this and the former this Hee bore hatred very long and the former In his anger he spoiled his brother euermore both doe appeach and accuse Edom of rash vnaduised euill and sinfull anger The doctrine which hence I would commend to your Christian considerations is this Euery childe of God ought to keepe himselfe vnspotted of anger of rash vnaduised euill and sinfull anger I say of rash vnaduised euill and sinfull anger For there is a good kind of anger an anger praise worthy an anger to be embraced of euery one of you Whereto the Prophet Dauid exhorted the faithfull of his time Psal 4.4 Be angry and sin not And S. Paul his Ephesians Chap. 4.26 Be angry but sin not You
enemies These places are so many pregnant proofes to make good my propounded doctrine namely that It is proper to the Lord to execute vengeance vpon the wicked for their sinnes Many are the vses of this doctrine The first It may lesson vs to looke heedfully vnto out feet that we walke not in the way of sinners to partake with them in their sinnes Sinnes are not tongue tied they cry vnto the Lord for vengeance We reade in holy writ of foure sorts of sinnes which aboue other doe cry vnto God and doe call for his great and quicke vengeance The first is Homicide murther or man slaughter whereof Almighty God Genes 4 10. thus speaketh vnto Caine The voice of thy brothers bloud crieth vnto me from the earth The second is Sodomie the sinne of Sodome the sinne agâ—inst nature a sinne not once to be named among Christians Whereof thus saith the Lord vnto Abraham Gen. 18.20 Because the cry of Sodom and Gomorrah is great and because their sinne is exceeding grieuous I will goe downe now and see whether they haue done altogether according to the cry which is come vnto me The third is oppression of the poore Widowes fatherlesse and strangers Oppression of the poore crieth Psal 12.5 Now for the oppression of the needy and deepe sighes of the poore I will vp saith the Lord and will set at liberty him whom the wicked hath snared Oppression of the widowes and the fatherlesse crieth Exod. 22.22 Yee shall not trouble any widow nor fatherlesse childe if you vex or trouble such and so he call and cry vnto me I will surely heare his cry Then shall my wrath be kindled and I will kill you with the sword and your wiues shall be widowes and your children fatherlesse Oppression of strangers crieth Exod. 3.7 The Lord said vnto Moses I haue surely seene the trouble of my people which are in Aegypt and haue heard their cry because of their taske-masters and verse the ninth Now loe the cry of the children of Israelâ—is come vnto me and I haue also seene the oppression wherewith the Aegyptians o presse them Thus is oppression whether it be of the poore or of the widowes or of fatherlesse children or of strangers a crying sinne and this was the third The fourth is the keeping backe of the labourors hire Whereof S. Iames Chap. 5.4 thus witnesseth Behold the hire of the labourers which haue reaped your fields which is of you kept backe by fraud crieth and the cries of them which haue reaped are entred into the eares of the Lord of hoasts You see dearely beloued foure crying sinnes murther Sodomie oppression and the detaining or keeping backe of the poore labourers wages These are crying sinnes and they cry aloud to the eares of Almightie God and doe call for vengeance to light vpon the doers of them But what of other sinnes Doe not they cry also Are they dumbe No saith Gregory Moral 5. cap. 8. Omnis namque iniquitas apud secreta Dei indicia habet voces suas Euery iniquitie hath a voice to discouer it selfe before God his secret iudgements Not a voice only but feet also yea and the wings too to make way into Heauen for vengeance Euery sinne is of a high eleuation Dr. King Bishop of London vpon Ionas Lecture 2. it ascends aboue the top of Carmel it aspireth and presseth before the Maiesty of Gods owne Throne God complaineth of Niniueh Ion. 1.2 Their wickednesse is come vp before me He telleth Sennacherib 2 King 19.28 and Esay 37.29 Thy tumult is come vp into mine eares The Prophet Oded 2 Chron. 28.9 saith to the Israelites of their rage that it reacheth vp to heauer You see as well a sublimity and reach of sinne as a loudnesse and vocality of it As it hath a voice so hath it feet so hath it wings as it crieth so it runneth so it flieth into heauen and all to fetch downe vengeance against vs the miserable and wretched actors of it Our wickednesse what it is and in what eleuation of heighth whether it be modest or impudent priuate or publike whether it speaketh or crieth standeth or goeth lyeth like an Aspe in her hole or flyeth like a fiery serpent into the presence of God your selues be Iudges Recall to your remembrances the iudgements of the Lord. The anger of the clouds hath beene powred downe vpon our heâ—ds both with abundance and with violence b Psal 93 3. The flouds haue lifted vp the flouds haue lifted vp their voic the flouds haue lifted vp their waues the waues of the Sea haue beene maruellous Her surges haue broken downe her walls yea haue gone ouer her walls to the losse of the precious liues of many of our brethren The arrowes of a woful pestilence haue beene cast abroad at large in all the quarters of our Realme euen to the emp ying and dispeopling of some part thereof Treasons against our King and Countrey mighty monstrous and prodigious haue beene plotted by a number of Lions whelpes lurking in their dens and watching their houre to vndoe vs. All these things and other like visitations haue beene accomplished amongst vs for our sinnes and yet we amend not Yea we grow worse and worse We fleet from sinne to sinne as a flie shifteth from sore to sore We tempt the Lord we murmur we lust we commit idolatry we serue the flesh we sit downe to eat and rise to play of bloud-shed of blasphemie and rage against God of oppression of extortion of fraud against poore labourers of anger of bitternesse of wrath of strife of malice publike infamous and enormous sinnes we make no conscience we commit them with greedinesse we draw them on as with cart-ropes we glory in them as if we had euen sold our selues to worke wickednesse before the Lord. Lord whither will we Are we frozen in our sinnes and growne senselesse Quot vitia homo committit tot facit passus ad infernum saith c Pâ—t â—e Pâ—lu de Thes N. par astiuâ—l enaâ—r 2. in Dom. 16. Tri. one Looke how many sinnes a man committeth so many steps he goeth towards Hell Yea say I for euery sinne we commit we deserue to be throwne head-long into Hell fire What shall we doe men and brethren what shall we doe Our Lord God telleth vs what is best Ezech. 18.30 Returne and cause others to turne away from all our transgressions so shall not iniquity be your destruction and vers 31. Cast away from you all your transgressions wherby you haue transgressed and make you a new heart and a new spirit for why should you die and 32. I desire not the death of him that dieth saith the Lord God returne you therefore and liue Can there be a sweeter inuitation Come therefore ioyne we heart and hand together and d Ezech. 18.27 turne we away from the wickednesse that we haue committed and doe we that which is lawfull and right that we may saue our sâ—ules aliue Come let
people it reacheth to the highest to the Priests to the Princes to the King himselfe Of Priests and Princes carried away into captiuity you will make no doubt when you see the same proued of Kings Yet may you know by 2 King 17.27 that the King of Assyria when he had vanquished Hoseah King of Israel did carry into captiuitie the Priests of Israel You vnderstand of Priests carried into captiuity see now the like of Kings and Princes See 2 King 24.14 It is a very eminent place There it is affirmed of Nabuchodonosor King of Babel that he carried away all Ierusalem and all the Princes and all the strong men of warre euen ten thousand into captiuity and in the verse following that he carried away King Iehoiachim King of Iudah into Babel and the Kings mother and the Kings wiues and the Eunuches and the mighty of the Land carried he away into captiuity from Ierusalem to Babel And all the men of war euen seuen thousand and carpenters and lock-smiths a thousand all that were strong and apt for war did the King of Babel bring to Babel captiues I could tell you of the like misery befallen other Kings of Iudah of King Manasseh 2 Chron. 33.11 how he was taken by the hoast of the King Ashur was put in fetters was bound in chaines and was carried to Babel And of King Zedekiah 2 King 25.5 how he was taken in the deserts of Iericho by the army of the Chaldees had his eyes put out was bound in chaines and carried vnto Babel But what need I amplifie this point By the places already brought you see my doctrine established namely When God punisheth a nation with captiuity for their sinnes he spareth neither Priest nor Prince nor King Is it true Beloued Doth God punish a nation with captiuity for their sins Let vs make this Christian vse of it euen to powre out our soules in thankfulnesse before Almighty God for his wonderfull patience towards vs. The sins of such Nations as haue beene punished with captiuity were they more heinous in Gods eyes than ours are Dearely beloued far be it from vs to iustifie our selues Let the example of the proud Pharisee be a warning to vs. He for all his smooth prayer registred Luk. 18.11 O God I thanke thee that I am not as other men extortioners vniust adulterers or euen as the Publican I fast twice in the weeke I giue tithe of all that euer I possesse For all this his smooth prayer he found no fauour with God No maruell For his heart was swolne with pride with pride towards God towards his neighbour and in himselfe Gracias ago O God I thank thee there was his pride towards God Non sum sicut caeteri I am not as other men There was his pride towards his neighbour Ieiuno bis in sabbato I fast twice in the weeke There was his pride in himselfe O God I thanke thee He is not reprehended for giuing thanks to God but for his proud and presumptuous boasting of himselfe The great Patriarch Abraham prayeth leaue to speake vnto the Lord and giues a reason of his request Gen. 18.27 I am but dust and ashes so lowly was Abraham conceited of himselfe when he was to speake to God But this Pharisee puffed vp and swolne with pride boasteth as though hee were not made of the same mould with other men O God I thanke thee I am not as other men c. But leaue we the Pharisee in his pride he is not to be a patterne of imitation for vs. The Publican is he whom we must follow Gerit typum omnium poenitentium all that will truly repent must take him for an ensample He stood afar off would not lift vp so much as his eyes to Heauen smote his breast and said O God be mercifull to me a sinner He stood afarre off a B. King in Ion. Lect. 38. pag. 514. not daring to approach to God that God might approach to him He would not lift vp his eies to Heauen for he knew heauen to be the seat of that Maiesty which by sinning he had prouoked vnto displeasure He smote his breast as the arke of all iniquity as it were punishing himselfe with stripes that the Lord might forbeare to punish him And after all this with a fearefull heart and trembling tongue he called vpon his Sauiour and said O God be mercifull to me a sinner b Pet. de Palude Dom. 2. post Trin. enar p. 364. Oratio breuis valdè fructuosa It is a short prayer but full of fruit O God be mercifull to me a sinner be mercifull I say not to me thy creature thy seruant or thy childe but be mercifull to me a sinner My whole composition is sinne whatsoeuer I am in body or soule so farre as my manhood and humanity goeth a Sinner and not onely by mine office and calling because I am a Publican but euen by nature and kinde it selfe a Sinner O God be mercifull to me a sinner This Publican is set for a patterne vnto vs. Wee must with him confesse our sins vnto the Lord. Let no man boast himselfe of his owne innocency integrity or vprightnesse Quando mare sine procellis tunc nos sine peccatis saith c Apud Pet. de Palude Dom. 11. Trinit p. 356. Chrysostome when the sea is without stormes then are we without sinnes But the sea is neuer free from stormes nor we from sinnes In vaine then is it O sinfull man that thou exaltest thy selfe as if thou were iust Remember what Christ saith at his closing vp of this parable of the Publican and Pharisee Omnis qui se exaltat humiliabitur euery one that exalts himselfe shall be brought low Adam exalted himselfe and death was his recompence Gen. 3 19. Pharaoh exalted himselfe and he was drowned in the red Sea Exod. 14.28 Dathan and Abiram exalted themselues and the earth opened her mouth and swallowed them vp Num. 16.32 Saul exalted himselfe and an euill spirit was sent to vex him 1 Sam. 16.15 Absolon exalted himself and he was hanged in an oake 2 Sam. 18 9. Nabuchodonosor exalted himselfe and he was driuen to seek his dwelling with the beasts of the field Dan. 4.29 Antiochus exalted himselfe and he died a miserable death consumed of wormes 2 Mach. 9.9 Herod Agrippa exalted himselfe and the Angell of the Lord smote him so was hee also eaten of wormes and gaue vp the ghost Act. 12.23 It is out of all controuersie Omnis qui se exaltat humiliabitur euery one that exalteth himselfe shall be brought low Let the consideration hereof beloued worke in vs a vigilancy to keepe the proud Deuill vnder that we swell not vp through a vaine perswasion of fleshly righteousnesse that we lift not vp our Peacocks feathers nor extoll our eye lids through a conceit of our owne deserts but in all humility pray we euer with the Publican O God bee mercifull vnto vs sinners and ascribe we
otherwise called Esau and was sonne of Izhac who was h Gen 21 3. sonne of Abraham And i Gen. 19. â—7 Moab from whom the nation of the Moabites tooke their name was sonne vnto Lot and Lot was Abrahams brothers sonne the sonne of k Gen. 11.27 Haran There was then betweene the Moabites and Edomites neerenesse of bloud and full kindred Now we see what is the particular sinne of the Moabiteâ—â— for which this prophecy is directed against them Their sinne is Cruelty and a speciall kinde of Cruelty euen their denying of rest to the bones of the dead and the more odious and intolerable is their Cruelty because it is against their owne kindred The lesson which we are to take from hence is this All kinde of cruelty committed against a man highly displeaseth God but that specially which violateth and extinguisheth the rites of consanguinity and naturall affection In my l pag. 74. seauenth Lecture vpon the first chapter of this prophecy I commended vnto you this doctrine God is neuer well pleased with too much cruelty In my m pag. 230. 19. Lecture I recommended it vnto you varying my proposition thus Cruelty is a sinne hatefull vnto God Now it comes vnto you in another forme though the matter be the same All kinde of cruelty c. My proposition hath two parts The first All kind of cruelty committed against a man highly displeaseth God The second There is a kinde of cruelty that violateth and extinguisheth the rightes of consanguinity and naturall affection and that specially displeaseth God First to the first All kinde of cruelty committed against a man highly displeaseth God No maruaile For all kinde of cruelty is sin and euery sin must taste of Gods high displeasure All kinde of cruelty is sin For it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a want of conformity to the Law of God a transgression of the law a breach of the law Will you know against which commandement it is It is against the sixt commandement The commandement is Thou shalt doe no murther or Thou shalt not kill Where to kill or to doe murther by a Synechdoche signifieth any kinde of endamaging the person of our neighbours We may not so much as hurt or hinder them We are forbidden to sin against our neighbour either in heart or in word or in countenance or in deed And in this last branch is cruelty forbidden vs. So is the first part of my proposition confirmed All kinde of crueltie committed against a man highly displeaseth God The reason is because it is a sin against the sixth commandement The vse of this doctrine is to reprooue such as delight in crueltie Man of all liuing creatures ought to be the most courteous His name in Latin is homo and that n Boskier Orat. Terrae sancta Philip. 4. loc 1. pag. 87. one deriueth from the Greeke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a word that signifieth vnanimitie and concord And from the Latin homo is deriued Humanitas a word that signifieth courtesie or gentlenes So that the very name of man Homo sheweth that * Hominem natura ad pacem composuit man is euen framed by nature of vnanimitie concord courtesie gentlenes and peace Other * Animantia caeâ—era ad â—â—llum creatures are by nature euen armed for warre Some haue their hornes as Vnicornes Harts and Bulls some their teeth as Boares and Dogs some their nayles as Griffins and Lyons some their poyson either in their tongues as Serpents or in their tayles as Scorpions or in their breath as Dragons or in their eyes as the Basiliske Some haue their hard skinnes for their coates or couerings as on land the Armadillo in the sea the Tortoyse the Crab and all shell fish All these and other beasts are armed by nature partly to defend themselues partly to offend others Onely Man he is borne in ermis tenellus edentulus he comes into the world naked tender toothles and hath not wherewith either to offend another or to defend himselfe to teach vs that man should spend the dayes of his pilgrimage here in vnanimitie concord courtesie gentlenes and peace The more are they to be reproued who liuing among men haue as it were put off the nature of Man by their delight in cruell dealing Such is the racking Landlord who takes aduantage against his poore tenant for euery trifle Such is the greedie Vsurer who eares vp his brothers substance with interest Such is the stony-hearted Physitian or Chirurgion that prolongeth his patients disease or sore to wring the more money from him Such is the troublesome man who vniustly vexeth his neighbour in the law to his vndoing Such are a l they who are any way iniurious to them with whom they liue I trust there is none that heares me this day fit to be reprooued for any cruell deed against the dead as the Moabites here are for their burning the bones of the King of Edom into lime And that you neuer may deserue with them to be reprooued let it please you to heare a while how this kind of crueltie hath in former ages beene accounted of It is o Virgil. Aeneid 1. written to the disprayse of Achilles that he dragged the dead bodie of Hector thrise about the wals of Troy It is p Liv. Dec. 1. l. 1. written to the dispraise of Tullia proud Tarquins wife that she droue her waggon ouer the dead bodie of her Father Seruâ—â—s Tullius the sixt King of Rome It is q Plutarch in Cicerone in Antonio written to the dispraise of Antonie the Triumvir one of the three who bore the sway at the beginning of the Romane Empire that he caused the right hand and the head of dead Cicero that great Orator to be cut off and brought before him that beholding them he might solace and sport himselfe And was it not a note of too much cruelty in Antonies wife whether it were r Hieronym Apol aduersus Râ—ffinum Fuluia or that proud Egyptian Queene Cleopatra that she thrust her needle through the tongue of that dead Orator Thus haue prophane Authors Virgil Livie Plutarch and others conducted onely by natures light noted and censured crueltie against the dead And shall not the light of Gods holy word conduct vs Christians to alike measure of vnderstanding euen to detest all cruelty against the dead To this purpose the holy Euangelists S. Mathew and S. Marke St Mathew chap. the 14. and St Marke chap. the 6. haue recorded it for a memoriall to all ensuing ages that to the solemnizing of Herods birth day the head of Iohn Baptist was brought in a platter to Herodias Cruell Herodias could not the vntimely and vniust death of that holy man satisfie thy greedie and bloud thirstie heart but that thou must haue his head brought before thee in a platter and that at such a time so solemne a time the birth day of thy Lord thy King thy supposed husband Herod
corporall death there is a spirituall death and there is an eternall death Which of these deaths were the Moabites to dye The letter of my text is for the corporall death This corporall death is a separation of the soule from the bodie it is called corporall in respect of the spirituall it is also called a temporarie death in respect of the eternall This death corporall or temporarie is twofold either naturall or accidentall if accidentall it is subdiuided into a violent or a voluntarie death and is common as well to the godly as to the wicked inflicted vpon them by Gods iust iudgment for the sinne of Adam This is the wages of sin and this is the way of all sinfull flesh All must once dye We may a long time wrastle with the dangers of this world both by Land and Sea thousands may fall on our right hand and ten thousands on our left while we stande we may haue so good store of friends that we may well say with the Shunamite 2. King 4.13 I neede no speaking for me either to the King or to the Captaine of the Hoste I dwell among mine owne people where I can command we may walke in the light of the sunne that is our prosperitie may be waxen so great that we want nothing we may haue sailes and oares at pleasure as Antiochus seemed to haue who thought in his pride to make men saile vpon the dry land and to walke vpon the Sea 2. Mac. 5.21 we may thinke our selues to be in league with death and in couenant with the graue and so promise to our selues many a prosperous and pleasant day as many as are the sands of the Ocean yet a time shall come when all these things shall proue but vanitie and Moab shall dye All must once dye A great d Dr. King B. of London Lect. 20 vpon Ionas pag. 264. Prelate of this Land for this point hath well fitted this comparison As one that shooteth at a marke sometimes is gone and sometimes is short sometimes lighteth on the right hand sometimes on the left at length hitteth the marke so Death shootes at Noble men beyond vs at meane men short of vs at our friends on the right hand at our enemies on the left at length hitteth our selues The longer her hand is in practise the more certainely she striketh Looke into the fift of Genesis there shall you finde that Death was ayming at e vers 11. Enosh 905. yeares and at last smote him at f vers 14. Kenan 910. yeares at g vers 5. Adam 930. yeares at h vers 20. Iered 962. yeares at i vers 27. Methushelah 969. yeares but in the end ouerthrew them all Now shee strikes sooner within the compasse of fewer yeares within 60. yeares or 70. she seldome stayes 80. yeares And sometimes shee strikes vs in our youthfull dayes yea in the day of our natiuitie All must once dye Moab shall dye All must once dye Death It is of all miseries the last and the most terrible A holy k Apud Lud. Granatensem Exercit de Orat. Medit. Father hath made against it this exclamation O Death how bitter is the remembance of thee How quickly and suddainely stealest thou vpon vs How secret are thy paths and wayes How doubtfull is thy houre How vniuersall is thy signiorie and deminion The mighty cannot escape thee the wise cannot hide themselues from thee the strong loose their strength before thee the rich with their money shall not corrupt thee Thou art the hammer that alwayes striketh Thou art the sword that neuer blunteth thou art the snare wherein all must be taken thou art the prison wherein all must lye thou art the Sea wherein all must perish thou art the paine that all must suffer thou art the tribute that all must pay In a word thou art such a one as Almighty God washeth his hands of thee and cleareth himselfe in plaine words by the mouth of the Wiseman saying Wisd 1.13 that he neuer made thee Surely thou hast thine entry into the world by the very enuie and craft of the Deuill This exclamation against Death is very iust in some sense for Death may be considered in a double respect one way as it is in its owne nature another way as it is changed and qualified by the death of Christ. Death in its owne nature is a punishment of sin a plague a curse or fore-runner of condemnation the very gates and suburbs of Hell it selfe and in this respect the forecited exclamation hath due place But on the other side death being changed and qualified by Christ his death it is no more such it is no more a punishment of sinne it is no more a plague it is no more a curse For it is become a blessing it brings an end to all our miseries it giues full deliuerance to all our miseries it giues full deliuerance from all dangers it is made vnto vs a passage a way an entrance into euerlasting life it is like a portall or litle gate by which we passe from out this litle prison of our bodies into the kingdome of Heauen The graue meane while is but a resting chamber sweetly perfumed by the Death of Christ for our bodies from whence at the sound of the last trumpet our bodies shall awake and rise and be receiued into the paradise of heauen to enioy the most comfortable presence of Almighty God there If death now changed and qualified by Christ his death be a blessing if it be but a passage from this wretched life to that happiest estate in heauen why should death be feared This is a Case of Conscience and may be resolued There are two sorts of men in the world the one of them who liue in their sinnes and dye without repentance the other of them who with vnfeigned repentance and faith in Christ doe leaue this world The first haue great reason to feare Death Death being vnto them the very gate and introduction into the Hell of the damned of whom we may well say as Christ said of Iudas Math. 26.24 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it had bin good for them had they neuer bin borne The second haue no reason to feare Death Death being vnto them as the gate of Heauen To such Optimum est nasci its best that they are borne and the next best for them is mature mori to dye in a good houre Their birth is to them a preparation to eternall happinesse whereof their Death giues them full possession The consideration whereof made King Salomon the wisest of Kings or men praferre diem mortis diei ortûs it made him preferre the day of death before the day of birth his words are Eccles. 7.3 Better is the day of death then the day that one is borne Hence is it that most righteous Iob chap. 17.14 calls Corruption his father for as chilren haue fathers for their comfort so had Iob death and rottennesse
longer to presume vpon his patience It is true Dominus patiens the Lord is slow to anger but the Prophet Nahum Chap. 1.3 addeth also that he is great in power and surely will not cleare the wicked This long for bearance of God towards vs patientia est non negligentia you must call it patience it is not negligence Non ille potentiam perdidit sed nos ad poenitentiam reseruauit saith St Austine serm 102. de Tempore God hath not lost his power but hath reserued vs for repentance and quanto diuâ—ius Deus expectat tanto grauius vindicat How much the longer God expects and waits for our conuersion so much the more grieuously will he be auenged vpon vs if we repent not I shut vp all with that exhortation of Ecclesiasticus chap. 5.7 Make no tarrying to turne vnto the Lord and put not off from day to day To moue vs to this speedie conuersion he addes this reason for suddenly shall the wrath of the Lord breake forth and in thy securitie thou shalt be destroyed and thou shalt perish in time of vengeance What remaineth but that we pray with Ieremie Chap. 31.18 Conuert thou vs O Lord and we shall be conuerted for thou art the Lord our God THE IIII. LECTVRE AMOS 2.4 5. Thus sayth the Lord For three trangressions of Iudah and for foure I will not turne away the punishment thereof because they haue despised the Law of the Lord and haue not kept his commaundements and their lies caused them to erre after the which their Fathers haue walked But I will send a fire vpon Iudah and it shall deuoure the palaces of Ierusalem OVr Prophet Amos hath hitherto dealt with forraine Nations with the Syrians with the Philistines with the Tyrians with the Edomites with the Ammonites and with the Moabites Six in number All borderers vpon and professed enemies vnto the people of the Lord the type of the Church To each of these you haue heard the iudgements of God menaced his punishments threatned all which are accordingly fallen out Was not Amos his message from the Lord to the Israelites Why then doth he first foretell forraine nations their iudgements The reasons are three First that he might be the more patiently heard of his Countrymen friend and allies the Israelites The Israelites seeing their Prophet Amos so sharpe against the Syrians and other their enemies could not but the more quietly heare him when he should prophecie against them also Consolatio quaedam est afflictio inimici It is some comfort to a naturall distressed man to see his enemie in distresse also Secondly that they might haue no cause to wonder if God should at any time come against them in vengeance sith he would not spare the Syrians and other Nations though destitute of the light of Gods word and ignorant of his will Thirdly that they might the more stand in awe at the words of this prophecie when they should behold the Syrians and other their neighbours afflicted and tormented according to the haynousnesse of their iniquities Scitum est ex alijs periculum facere tibi quod ex vsu fiet It is a principle in Natures Schoole that we take example from other mens harmes how to order our wayes From this natures principle the people of Israell might thus haue argued Will not the Lord spare the Syrians the Philistines the Tyrians the Edomites the Ammonites the Moabites How then can we presume that he will spare vs They silly people neuer knew the holy will of God yet shall they drinke of the cup of Gods wrath How then shal we escape who knowing Gods holy will haue contemned it You see now good reason our Prophet had though sent with a message to the ten tribes of Israel first to let forraine Nations vnderstand Gods pleasure towards them in respect of their sinnes From them he commeth to Gods owne peculiar people diuided after the death of King Salomon into two families or kingdomes Iudah and Israel First he prophecieth against Iudah in the 4. and 5. verses Thus sayth the Lord For three transgressions of Iudah and for foure c. Wherein I obserue two parts 1. A Preface Thus sayth the Lord. 2. A Prophecie For three transgressions of Iudah c. In the Prophecie we may obserue foure parts 1. A generall accusation of Iudah For three transgressions of Iudah and for foure 2. The Lords protestation against them I will not turne away the punishment thereof 3. An enumeration of some particular sinnes by which the Iewes prouoked God vnto displeasure Because they haue despised the Law of the Lord c. 4. A commination or denuntiation of iudgement against them vers the 5. But I will send a fire vpon Iudah and it shall deuoure the palaces of Ierusalem First of the Preface Thus saith the Lord It is like that gate of the Temple in a Act. 3.11 And 5.12 Salomons poarch which for the goodly structure thereof was called beautifull Act. 3.2 So is this enterance to my text very beautifull We haue alreadie beheld it six seuerall times fiue times as wee passed through the former Chapter and once at our first footing in this There is engrauen in it that same Tetragrammaton that great and ineffable name of God Iehovah Iohovah Curious haue the b See Lect. 1. Cabalists and Rabbins bin in their inuentions about this name They will not haue it to be pronounced nor taken within polluted lips They note that it is nomen tetragrammaton a name of foure letters of foure letters 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because the name of God in all tongues and languages for the most part consisteth of foure letters and they adde that these foure letters in the Hebrew tongue are literae quiescentes letters of rest whence they picke this mystery that the rest repose and tranquillitie of all the creatures in the world is in God alone They further say that this name is powerfull for the working of myracles and that by it Moses and Christ haue done great wonders These their inuentions are partly superstitious partly blasphemus but all braine sicke and idle Yet must we needs acknowledge some secret in this name We are driuen to it by Exod. 6.3 There the Lord thus speaketh vnto Moses I appeared vnto Abraham to Isaac and to Iacob by the name of a strong omnipotent and all-sufficient God but by my name Iehovah was I not knowne vnto them The secret is thus vnfolded Iehovah this great name Iehovah importeth the eternitie of Gods essence in himselfe that he is c Heb. 13.8 yesterday and to day and the same for euer d Apoc. 1.8 which was which is and which is to come Againe it noteth the existence and perfection of all things in God as from whom all creatures in the world haue their e Act. 17.28 life their motion and their being God is the being of all his creatures not that they are the same that he is but because
32.41 that hee will whet his glittering sword and his hand shall take hold on iudgement to execute vengeance for sinne His soule hateth and abhorreth sinne his law curseth and condemneth sinne his hand smiteth and scourgeth sinne Sinne was his motiue to cast Angels out of Heauen to thrust Adam out of Paradise to turne Cities into ashes to ruinate Nations to torment his owne bowels in the similitude of sinnefull flesh Sinne made him heretofore to drowne the olde world and sinne will make him hereafter to burne this So true is my doctrine Many sinnes doe prouoke Almighty God to lay his punishments vpon vs. Let vs now make some vse of this doctrine Doe many sinnes cause Almighty God to punish vs First we are hence taught at what time soeuer God shall lay his rod vpon vs to seeke the true cause thereof in our selues Malorum omnium nostrorum causa peccatum est saith S. Austin Serm. 139. de Tempore The cause of all euill is within vs it is sinne within vs. It is impiety to imagine that God will punish vs without a cause Non pateremur nisi mereremur saith that good Father We should not vndergoe any crosse or disturbance vnlesse wee deserued it Wherefore let vs euery one of vs in particular when God commeth neere to vs in iudgement to touch either our estates with want or our callings with disgrace or our bodies with sicknes or our soules with heauines let vs haue recourse to the sinnes within vs which haue deserued this and turne we to the Lord our God Water teares sorrow repentance will better satisfie him pacifie him mooue him alter him then whatsoeuer vengeance or plagues or bloud or death Let vs enter into a due consideration of our corruptions our transgressions our sinnes wherewith as with a heauy burden wee are laden and returne wee to the Lord our God adulterers murtherers idolaters the sacrilegious the ambitious the couetous drunkards railers lyars the blasphemous swearers forswearers all who by any their euill wayes prouoke God to the execution of his iustice must take part in this conuersion Let no man draw backe let not the heinousnesse of our fore-passed sinnes deterre vs or keepe vs from so holy a course I dare affirme with S. Austin Serm. 181. de Tempore Non nocent peccata praeterita si non placent praesentia Sinnes past hurt not if sins present please not Let vs euen now at this present in detestation of sinne resolue to sinne willingly no more and our sinnes past shall neuer hurt vs. O let not this vse slip out of our minds When God his heauy hand is vpon vs in any crosse or tribulation seeke wee out the cause of it in our selues in our sinnes A second vse followeth and it is to stirre vs vp to a serious contemplation of the wonderfull patience of Almighty God who did so graciously forbeare those inhabitants of Iudah till by their three transgressions and by their foure they had prouoked God vnto displeasure The holy Scriptures are frequent in proclaiming God to be mercifull and gracious and long-suffering and of great goodnesse Hee cryeth to the foolish Prou. 1.22 O ye foolish how long will ye loue foolishnesse He cryeth to the faithlesse Math. 17.17 O generation faithlesse and crooked how long now shall I suffer you He cryeth to Ierusalem Matth. 23.37 O Ierusalem Ierusalem how often What could the Lord haue done more vnto his vineyard then he had done vnto it He dressed it with the best and kindliest husbandry that his heart could inuent as appeareth Esa 5.2 Such carefull dressing could not but deserue fruit This fruit he required not at the first houre but tarried for it the full time euen till the autumne and time of vintage if then it failed did it not deserue to be eaten vp Looke into the 13. of Luke vers 6. There shall you see the Lord wayting three yeeres for the fruit of his fig-tree yea and content that digging and dunging and expectation a fourth yeere may bee bestowed vpon it Doubtlesse God is mercifull and gracious and long suffering and of great goodnesse Heereof Beloued we haue great experience We haue our three transgressions and our foure too as Iudah had Our manifold sinnes our sins of omission and our sinnes of commission our sinnes of ignorance and our sinnes of wilfulnesse our sinnes of infirmity and our sinnes of presumption doe they not day by day impudently and sawcily presse into the presence of Gods Maiesty to procure his vengeance against vs And yet wee must needes confesse it God is good and patient towards vs. Beloued let vs not abuse so great goodnes and patience of our God Though some fall seauen times a day and rise againe though to some sinners it pleaseth God to iterate his sufferance as vpon vs hither to he hath done yet should not we herevpon presume to iterate our misdoings For we well know that Almighty God punished his p Ioh. 8.44 Iâ—d 6. 2 Pet. 2.4 Angels in heauen for one breach q Gen. 3.17 Adam for one morsell r Num. 12.10 Miriam for one slander Å¿ Deut. 32.52 Moses for one angry word t Iosh 7.24 25. Achan for one sacrilege u Esai 35.2 Ezechias for once shewing his treasures to the Embassadors of Babel x 2. ChroÌ„ 35.22 Iosias for once going to warre without asking counsell of the Lord and y Act. 5.5 c. Ananias and Saphira for once lying to the Holy Ghost God is now as able as euer he was euen for one transgression to cut vs of but if he patiently forbeare vs till by three and foure transgressions by our many sinnes we grieue the Holy Spirit of that Sacred Maiestie shall we thinke as some impiously doe that God takes no notice of the sinnes which we commit or cares not for them Far let all such conceit be from any Christian heart Let vs rather confesse the truth that God by such his forbearance doth lead vs to repentance for as much as it is impossible that God should be and not see should see and not regard should regard and not punish should punish and not proportion his punishments to our sinnes I grant that the iustice of God goeth on 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 slowly and in order but for the most part it recompenseth the slacknes of iudgement with the heauinesse thereof It keepes the rule full well to render for ripe sinnes ripe plagues for great sinnes great plagues for grieuous sins grieuous plagues The rule in the Scholes is thus deliuered Culpam poena sequitur euery sinne hath a due punishment attending it God is without exception iust and therefore Grauitas supplicij grauitatem peccati denotat grieuous punishments wheresoeuer God shall lay them doe argue grieuous sins of those places and persons Let no man then that groaneth vnder any crosse affliction or tribulation complaine of his hard hap or ill fortune all such visitations are from God and for our
the Iewes for their prerogatiue nor Ierusalem for her goodly buildings From this vnpartialitie of God in his workes of iustice my proposition stands good Whosoeuer doe imitate the Heathen in their impieties are in the Lords account no better then the Heathen and shall be punished as the Heathen Will you a reason hereof It is because the Lord takes impietie for impietie wheresoeuer he finds it and for such doth punish it And he finds it euery where For the eyes of the Lord Å¿ 2. Chrâ—n 16.9 runne to and fro throughout the whole earth and are in t Prâ—u 15.3 euery place to behold as well the euill as the good His eyes are u Iere. 16.17 vpon all our wayes he seeth x Iob 34.21 all our goings he y Iob 31.4 counteth all our steps no iniquitie is z Iere. 16.17 hid from him This doth the Prophet Ieremie Chap. 32.19 wall expresse Thine eyes O Lord are open vpon all the wayes of the sonnes of men to giue euery one acccording to his wayes and according to the fruit of his doings This the very Ethnickes guided onely by Natures light haue acknowledged Sybilla in her Oracles could say 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Almightie and inuisible God he onely seeth all things Hesiod could say 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God hath an All-seeing eye Plautus could say a Capte ivi Est profecto Deus qui quae nos gerimus auditque videt Doubtlesse there is a God who both heareth and seeth whatsoeuer we doe And b Metamorph. lib. 13. Ovid could say Aspiciunt oculis superi mortalia iustâ—s There is a God aboue who hath iust eyes beholdeth all the doings of mortall men c Thales interregatus an furta â—â—mâ—â—um Deos fallerent Nec cogiâ—ata â—nqâ—it Valer. Mar. lib. 7 cap. 2. Dioge Laert. lib. 1. in Thal s. Thales of Miletum the wisest of the seauen being asked whether mens euill deeds could be kept close from God! No sayd he nor their euill thoughts The Hieroglyphicke the mysticall or aenigmaticall letter whereby the Egyptians would haue God to be vnderstood was an eye And why so But as d Hierâ—glyph lib. 33. Pierius saith because Deus ille optimus maximus the great God of Heauen is mundi oculus the eye of the world It may be such was the conceit of that auncient e Augustin Father who sayd of God that he was totus oculus wholy an eye He giues his reason quia omnia videt because hee seeth all things All things are to the eies of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 naked and opened seene as well within as without So saith the Author of the Epistle to the Hebrews chap. 4.13 All the impieties of man in deed word or thought are manifest vnto the Lord he seeth them all and for impieties will punish them Well saith f De constantiâ lib. 2. cap. 16. Lypsius Culpae comes iustissimè poena semper est Paine is alwayes the companion of a fault And g Jbid. cap. 14. againe Cognatum immo innatum omni sceleri sceleris supplicium Euery wickednesse brings a punishment with it As the worke is so is the pay if the one be readie the other is present h Lipsius de constant lib. 2 c. 13. Neuer did any man foster within his breast a crime but vengeance was vpon his backe for it If there be impietie there cannot be impunitie Witnesse the blessed Apostle S. Iames chap. 1.15 Sinne when it is finished bringeth forth death And S. Paul Rom. 6.23 The wages of sinne is death Many are the texts of holy Scripture which I might alledge to this purpose I will for this present trouble you but with one It is Psal 34.16 The face of the Lord is against them that doe euill to cut off the remembrance of them from the earth From these now-touched considerations first that Almightie God in iudgement accepteth no persons then that his Al-seeing eye beholdeth whatsoeuer impietie is done not onely in our workes and words but also in our most retyred thoughts thirdly that in iustice euery impietie is to receiue a due punishment from these considerations my position stands firme and vnmoueable Whosoeuer doe imitate the Heathen in their impieties they are in the Lords account no better then the Heathen and shall be punished as the Heathen Here let all good Christians be admonished with their greatest carefulnesse to looke vnto their wayes that they walke not in the by-pathes of sinne to imitate the Heathen in their impieties Qui attrahit ad se culpam non potest effugere poenam sayth i Comment in Hebr. 12. Hugo Cardinalis Thinke not that thy prerogatiue of being a Christian can be a shield vnto thee Christianus k August enchir ad Laurent ca. 5. nomine non opere A Christian in name not in deed may be called a Christian but is no Christian l Bernard Sentent Christianus as he is haeres nominis Christi so must he be imitator sanctitatis A Christian is heire to the name of Christ and therefore must be a follower of Christ in holinesse A Christian sayth S. Austine if he be the Author of the Booke m Lib. 1. cap. 6. de vita Christianâ A Christian is a name of iustice of goodnesse of integritie of patience of chastitie of prudence of humilitie of courtesie of innocencie of pietie A Christian is he who is a follower of Christ who is holy innocent vndefiled vnspotted in whose brest there is no wickednesse who hurts no man but helpeth all He that can truely say I hate not mine enemies I doe good to them that hurt me I pray for them that persecute me I doe wrong to no body I liue iustly with all men hic Christianus est he is a Christian But if in the profession of Christianitie a man liues the life of a Heathen the name of a Christian shall doe him no pleasure If he take delight in the n Galat. 5.19 workes of the flesh in adulterie fornication vncleannesse laciuiousnesse drunkennesse hatred variance wrath strife or any like sinne God will forsake him the holy Angels will flie him the blessed Saints will detest him the Reprobate shall bee his companie the Deuils his fellowes hell his inheritance his soule a nest of scorpions his bodie a dungeon of foule spirits and at last both bodie and soule shal eternally burne in fire vnquencheable Wherefore dearely beloued suffer a word of exhortation o Ecclus. 21.1.2.3 Haue you sinned Doe so no more Flee from sinne as from the face of a Serpent For if you come too neere it it will bite you the teeth thereof are as the teeth of a Lyon slaying the soules of men So sayth Ecclus chap. 21.2 Flee from sinne as from the face of a Serpent Sinne It s like a leauen that will leauen the whole lumpe It s like a scab that will infect the whole flocke It s like
In a word God hath giuen vs our soules and our bodies all the faculties of the one all the members of the other all to doe him seruice but we haue imployed all to his dishonor Dearely beloued what shall we doe The best aduise I can giue is that which Christ giueth his Spouse in the Canticles chap. 6.13 Returne returne O Shulamite returne returne that we may behold thee I thus paraphrase it Returne O my Spouse daughter of Ierusalem returne returne to me returne to thy selfe returne to thy former feeling of my Grace returne that both my sâ—lfe and all the companie of Angels may see thee and reioyce in thee This Spouse of Christ is the mother of vs all the holy Catholique Church in whose bosome we are nourished Take we then the aduise giuen vnto her for an aduise vnto our selues Returne we from our euill wayes returne we from our three and foure transgressions returne we from all our sinnes returne we to the Lord our God that both he and all the companie of Angels may see vs and reioyce in vs. Mutet vitam qui vult accipere vitam saith S. Augustine Serm. 1. de tempore if wee will enioy the blessed life of Heauen we must change our wicked life on earth If we will not change it but will still beare about vs whorish lookes theeuish faces proud hearts couetous thoughts malicious mindes lustfull eyes slandering tongues bloody hands and drunken desires from which God Almightie defend vs all our portion must bee the accursed death of Hell God will not turne away his punishments from vs Thus far of the generall accusation of Israel and the Lords protestation against them in those words For three transgressions of Israel and for foure I will not turne away the punishment thereof It followeth Because they sold the righteous for siluer and the poore for a paire of shoes Here beginneth the rehersall of those grieuous sinnes which made a separation betweene God and Israel In these words two sinnes are specified Crueltie and Couetousnes Their Cruelty I note in selling of the righteous and the poore their Couetousnes in as much as they did it for siluer and for a paire of shoes I take the words in their order They sold the righteous for siluer A man may be said to be righteous either by imputation or by vertue or by comparison or by course of law The righteous man by imputation is he whom Habakkuk speaketh of chap. 2.4 The iust shall liue by his faith There the iust or righteous man is he to whom the Lord imputeth not his sinnes which he hath committed The righteous man by vertue is he whom Dauid speaketh of Psal 11.3 If the foundations be destroyed what can the righteous doe There the righteous man is he whom we call virum bonum a good man The righteous man by comparison is he whom Habakkuk speaketh of chap. 1.13 Wherefore holdest thou thy tongue when the wicked deuoureth the man that is more righteous then he There the righteous man is he that is the lesse wicked the Iewes though wicked are yet called righteous in comparison of the Chaldaeans who were more wicked The righteous man by course of law is he whom Esay speaketh of chap. 5.23 Wo vnto them which iustifie the wicked for reward and take away the righteousnesse of the righteous from him There the righteous is he that hath a righteous cause and this is the righteous man in my text whom the Israelites are said to haue sold for siluer They sold the righteous for siluer For siluer that is for money The like phrase we haue in Micah chap. 3.11 where it is said of the Prophets of Israel they diuine for siluer that is they diuine only for monyes sake For monyes sake to condemne the righteous it is ingens piaculum it is a very heynous offence not to be purged without deepe satisfaction And therefore in the forecited place of Esai chap. 5.23 a woe is denounced to such offenders Salomon saith they are an abomination to the Lord Prou. 17.15 He that iustifieth the wicked and he that condemneth the iust euen they both are abomination to the Lord. I may not now enlarge my notes You vnderstand what it is to sell the righteous for siluer It is to to take away the righteousnes of the righteous from him and that is to be hired by money bribes or rewards to giue sentence against the man whose cause is iust and righteous They sold the righteous for siluer and the poore for a paire of shoes By the poore here we may vnderstand the cause of the poore as in Amos 5.12 They afflict the iust they take a bribe and they turne aside the poore in the gate They turne aside the poore in the gate that is they turne the poore man out of his right they ouerthrow the poore mans cause in iudgement Againe by the poore here we may vnderstand the man that is in miserie the man that is vnworthily afflicted the man that is tossed turmoiled grieuously disquieted by some mighty wicked man This poore man the Israelites did sell 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 say the Septuagint pro calciamentis saith the Vulgar Latin they sold him for shoes The word in the originall is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the duall number It signifieth two shoes Our new English translation well rendereth it A paire of shoes They sold the poore for a paire of shoes If they sold some bought Such buyers we finde Amos 6.8 They tooke order to buy the needie for siluer and the poore for a paire of shoes There they are bought here they are sold and all for a paire of shoes For a paire of shoes It is a prouerbiall speech a speech fit to be vsed if we would signifie a thing to be litle or nothing worth of small estimation of vile price The like prouerbiall speech we haue Prou. 28.21 There it is said of the man that respecteth persons that he will transgresse for a peece of bread For a peece of bread that is for the vilest gift for the basest commoditie In which sence Cato said once to Coelius frusto panis conduci potest vel vt taceat vel vt loquatur A man may hire him with a peece of bread either to speake or to hold his peace We now vnderstand what our Prophet meaneth in these words They sold the righteous for siluer and the poore for a paire of shoes They The Israelites the * Micah 3.11 heads of Israel the Iudges of Israel they sold they circumvented they beguiled they betrayed the righteous him whose cause was righteous and iust they sold the righteous for siluer for money for a bribe for a reward and they sold the poore the needy man the man afflicted or his honest cause for a paire of shoes for a morsell of bread for any base commoditie for a trifle They sold the righteous for siluer and the poore for a paire of shoes Here the Iudges of Israel are
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 Å¿ Iud. ver 11. gaine-saying of Corah Num. 16.32 But say they are visited t Num. 16.29 after the visitation of other men say they dye the common death of all men say they seeme to dye the u Num. 23.10 death of the righteous x Gen. 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 vpon them y 2. 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 z 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Psâ—â— 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 haue not done the works of Mercy Rainold vpon Obadiah p. 85. much more shall they be damned who haue acted the workes of Crueltie if by that sentence they are damned who haue not succoured and releiued the poore much more shall they be damned who haue oppressed and crushed the poore That sentence thus proceedeth a Mat. 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 b Mathes 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 onely 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 vnder the tyrannie of the cruell and couetous oppressours of this age God c Prou. 22.23 pleads their cause God is their d Prou. 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 â—sa 35.3 Let your weake hands be strengthened let your feeble knees be confirmed f Ver. 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 giue 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 as g Sâ—rm 73. vpon 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 that h Psal 54.3 haue 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 onely to comfort the stranger the widdow the fatherlesse child euery poore soule that is religious and godly such as i â—om 12.18 liue peaceably with all men such as are truely distâ—essed before the Lord such as k Iames 4.10 1. Pâ—t 5.6 humble themselues vnder the mightie hand of God such as l 1 Pet. 5.7 cast all their cares and sowrowes vpon 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 haue not yet done with oppressours the holy Ghost will not so let them goe They are further described vnto vs in the next clause They turne aside the way of the meeke For the meeke the word in the originall is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The same word Psal 10.17 is rendred in our new translation the humble So it is translated by the m 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Seauentie and the vulgar n Humilium Interpreter Some translate it the poore some the miserable some the afflicted The originall word well beareth euery 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
light they practise it because it is in the power of their hands And they couet fields and take them by violence and houses and take them away So they oppresse a man and his house euen a man and his heritage where you haue an imprecation against oppressors a woe thundred out against them It is enough to proue oppression to be vnlawfull The third place is 1. Thess 4.6 This is the will of God that no man oppresse or ouer-reach his brother in any matter Is it Gods will Then surely it is not lawfull for you to oppresse or ouer-reach one another in any businesse Men of trade may not gaine by their false weights false measures false speeches or false oathes neither may men in any other course of life gaine by violence or by colour of Law or by any other cunning dealing Thus is my doctrine confirmed It is not lawfull for any man to oppresse another First it may serue for a reproofe of the Oppressors of this age who make gold their hope and the wedge of gold their confidence as Iob speaketh chap. 31.24 S. Paul he taught 1. Tim. 6.6 that Godlinesse is great gaine but these men suppose the contrary that gaine is great godlinesse and therefore they feare not to gaine with the hurt of others They build their houses as the moth So saith Iob chap. 27.18 As the moth How is that The moth is made full by spoyling the barkes and bookes wherein it liueth So is it with these men they make themselues full by spoyling others with whom they liue and haue to deale I expresse it in Ieremies phrase chap. 22.13 They build their houses by vnrighteousnes and their chambers by wrong and in Habakkuks phrase chap. 2.12 They build them townes with blood and stablish their Cities by iniquitie Against these is that complaint of the Lord Esai 3.14 15. Ye haue eaten vp the vineyard the spoyle of the poore is in your houses What meane yee that yee beat my people to peeces and grinde the faces of the poore Woe to these men a woe from Micah a woe from Ieremie a woe from Habakkuk in the now-alleaged places a woe from Esay too Chap. 5.8 Woe vpon woe and yet will they not cease from ioyning house to house and laying land to land as if the way to the spirituall Canaan were all by Land and not through a red Sea of death as one wittily speaketh From this contempt of the Prophets of the Lord or rather of the Lord himselfe speaking by his Prophets it is now come to passe that many a poore tenant is thrust out of his house that Villages are depopulated that those streets which were wont to be sowen with the seeds of men are now become pastures for the sending forth of oxen and for the treading of sheepe as Esay speaketh chap. 7.25 Now may Hythlodaeus his complaint haue place m Mori Vtopia lib. 1. Our sheepe in England were sometimes the meekest beasts of the field and contented themselues with a litle but now are they become so fierce and greedy that they devoure men and Towne-fields and houses and villages and lay all waste Alas silly sheepe it is no fault of yours you are as meeke as euer you were Whose then is the fault It is yours yee grinding oppressors yours whose hearts are like the vast Ocean fit to swallow vp euery base commoditie that the earth is able to afford you O that these men would at length call themselues to a strict account of the oppressions wherewith they haue oppressed the poore either by depopulating or by raising rents or by hoysing fines or by interest or otherwise and would once begin to make some restitution Did they but know in what estimation they stand in Church and Common-wealth they would remit somewhat of their Cruelty The Church heretofore denied them Christian buriall It s apparant in the Canon Law Extra de Vsuris Cap. Quia in omnibus How the Common-wealth brooketh them they may perceiue by two instances Catillus a British King 170. yeares before Christ did hang them vp He hung vp all oppressors of the poore My n Stow in his Summarie Chronicler writes in the margent A good example Long after him King Edward commonly called good King Edward banished them his Land So writeth Glanvil lib. 7. de Leg. consuet Angliae c. 37. The same author in the same booke cap. 16. affirmeth that by the most ancient lawes of England the goods of a defamed oâ—pressor dying without restitution were escheated vnto the King and all his lands vnto the Lord of the towne Wherefore let the oppressor now at last forsake his oppressions What can all the wealth all the mucke of the earth auaile him if for it he loose the kingdome of Heauen Momentaneum est quod delectat aeternum quod cruciat The wealth he here heapeth vp may for a time yeeld him some delight but what is a moment of delight to the eternitie of sorrow that must follow Must follow Yea it must follow if amendment hinder it not If he amend not I say as God is God so certainely shall the oppressor be destroyed though not in the red Sea as the oppressing Aegyptians once were yet in a Sea a blacke Sea of Hellish deeps where he shall be pained vnspeakably tormented intolerably both euerlastingly Thus haue you the first vse of my doctrine My doctrine was It is not lawfull for any man to oppresse another The vse was a generall reproofe of our now-oppressors A second vse may be to admonish Iudges Iustices and other Magistrates and Rulers that they suffer not themselues to be stained with this sin of oppression It is the o Pilkinton exposit in Nehem. cap. 5. fol. 80. A. dutie of the Magistrate to deliuer the oppressed out of the hand of the oppressor This dutie is laid vpon him Ierem. 21.12 There thus saith the Lord to the house of Dauid Execute iudgemâ—nt in the morning and deliuer him that is oppressed out of the hand of the oppressor It is likewise laid vpon him Esai 1.17 Seeke iudgement releeue the oppressed iudge the fatherlesse and defend the widow Where first Gods commandement is that Magistrates should execute iudgement in the morning In the morning Therefore they are not to vse delayes in doing iustice Secondly Gods commandement is that Magistrates should seeke iudgement Must they seeke iudgement Therefore in cases of oppression they are not to stay till they be called for Thirdly God commendeth vnto Magistrates all that are oppressed but specially the fatherlesse and widow the fatherlesse because they want the defence of their parents and the widow because she is destitute of the helpe of her husband and we know euery man goeth ouer where the hedge is lowest Therefore are Magistrates to take vpon them the defence of the fatherlesse the defence of the widow the defence of euery one that is oppressed Is it so Then are Magistrates to take speciall heed that themselues
betweene God and man that Peace which Christ hath procured vs by the blood of his Crosse Coloss 1.20 In which respect he is called our Peace Ephes 2.14 For in him hath God reconciled vs vnto himselfe 2. Cor. 5.18 Secondly they preach Peace betweene man and man They exhort you with the Apostle Rom. 12.18 If it be possible as much as lyeth in you haue peace with all men and 2. Cor. 13.11 Be of one minde liue in Peace Liue in Peace and the God of Peace shall be with you Thirdly they preach peace betweene man and himselfe betweene man and his owne conscience It is that Peace whereof we read Psal 119.165 Great Peace haue they which loue thy Law O Lord and nothing shall offend them they shall haue no stumbling blocke laid in their wayes though outwardly they be assaulted by aduersitie crosses and troubles yet within they are quiet they haue the Peace of conscience they are at Peace with themselues From this threefold peace published and preached by the ministers of the Gospell of Christ the Gospell of Christ may well be called the doctrine of Peace Thirdly it is the doctrine of good things The Gospell of Christ is called the doctrine of good things Of good things The name of Gospell in the Greeke tongue imports as much The Greekes call it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word signifieth a good message that is a happy and a ioyfull message of good things What else I pray you is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that which you call the Gospell but a celestiall doctrine which God first reuealed in Paradice afterward published by the Patriarches and Prophets shadowed out in sacrifices and ceremonies and last of all accomplished by his only begotten Sonne God who is onely good yea is goodnes it selfe is the author of the Gospell and therefore the Gospell must needs bring with it a message of good things The message it bringeth is this that mankinde is redeemed by the death of Christ the only begotten Sonne of God our Messias and Sauiour in whom is promised and preached to all that truly beleeue in him perfect deliuerance from sinne death and the euerlasting curse Could there be any more happy or welcom tidings to mankinde then this was Out of doubt the Gospell of Christ is the doctrine of good things Fourthly it is the doctrine of the Kingdome The Gospell of Christ is the doctrine of the Kingdome It s so called Luk. 4.43 where Christ saith of himselfe I must preach the kingdome of God to other Cities also So is it Mark 1.14 there the Euangelist saith of Christ that he preached the kingdom of God in Galilee This Kingdome is twofold of Grace and of Glory of Grace here on earth and of glory hereafter in Heauen Of grace here here Christ reigneth in the soules of the faithfull by his word and holy Spirit Of glory hereafter when Christ shall haue deliuered vp the Kingdome to God the Father as Saint Paul speaketh 1. Cor. 15.24 If so it be if the Gospell of Christ be the word of Saluation if it be the doctrine of Peace of Peace betweene God and man betweene man and man betweene man and himselfe if it be the doctrine of good things of our deliuerance from sinne from death and from the curse of the Law if it be the doctrine of the Kingdome the Kingdome of grace and the Kingdome of glory then must it be granted that the Ministers of the Gospell do bring with them blessings of an inestimable value And such is my doctrine The ministerie of the word of God freely exercised in any nation is to that nation a blessing of an inestimable value The vse hereof concerneth the Ministers of the Gospell and their auditors First the Ministers of the Gospell They may here be put in minde of their dutie which is willingly and cheerefully to preach the Gospell This their dutie may be called a debt S. Paul calls it so Rom. 1.14 15. I am debtor both to the Grecians and to the Barbarians both to the wise men and to the vnwise Therefore as much as in me is I am ready to preach the Gospell to you also that are at Rome S. Paul you see acknowledgeth a debt and makes a conscience of discharging it The obligation or bond whereby he was made a debter was his Apostolicall calling his debt was to preach the Gospell the persons to whom he was indebted were Greekes and Barbarians the wise and the vnwise His good conscience to discharge his debt appeareth in his readinesse to doe it I am ready as much as in me is to preach the Gospell S. Paul may be vnto vs a patterne of imitation We also must acknowledge a debt and must make a conscience of discharging it The obligation or bond whereby we are made debtors is our ministeriall calling Our debt is to preach the Gospell The persons to whom we are indebted are our owne flocke our owne people the people ouer whom the Lord hath made vs ouer-seers Our good conscience to discharge our debt will appeare in our readinesse to doe it I and euery other minister of the Gospell must say as S. Paul doth I am ready as much as in me is to preach the Gospell to you So farre forth as God shall permit and make way for discharge I am ready to preach the Gospell to you Nothing hath hitherto or shall hereafter with hold me from paying you this debt but onely the impediments which the Lord obiecteth Secondly the vse of my doctrine concerneth you who are the hearers of the word You also may here be put in minde of your dutie which is patiently and attentiuely to heare the word preached Of your readinesse in this behalfe I should not doubt if you would but remember what an vnvaluable treasure it is which we bring vnto you Is it not the word of Saluation the Saluation of your soules Is it not your peace inward and outward your peace with God your peace with man your peace with your owne consciences Is it not the doctrine of good things your deliuerance from sinne from death and from the curse of the Law Is it not the publication of the Kingdome of God his kingdome of graâ—e wherein you now may liue tha hereafter you may liue in the Kingdome of glory Is it not euen thus Can it be denyed Beloued in the Lord the Lord who raised vp vnto the ten Tribes of Israel of their sonnes for Prophets and of their yong men for Nazarites he raiseth vp vnto you of your sonnes Ministers Prophets and Teachers and of your yong men such as may be trayned vp and fitted in the Scholes of the Prophets in our Naioths in our Vniuersities for a present supply when God shall be pleased to remoue from you those which haue laboured among you and are ouer you in the Lord. It s an admirable and a gracious dispensation from God to speake vnto man not in his owne person and by the
which sort are wine and strong drinke Salomon so accounts of them Prov. 20.1 For there he saith Wine is a mocker strong drinke is raging and whosoeuer is deceiued thereby is not wise Salomons Mother doth likewise so account of them Prov. 31.4 There her counsaile to her sonne is It is not for Kings O Lemuel it is not for Kings to drinke wine nor for Princes to drinke strong drinke left they being drunken forget the Law and peruert the iudgement of any of the afflicted For this cause also were the Priests forbidden wine when they were to goe into the tabernacle of the Congregation and that vpon paine of death The prohibition is Levit. 10.9 There thus saith the Lord to Aaron Doe not drinke wine nor strong drinke thou nor thy sonnes with thee when yee goe into the Tabernacle of the Congregation lest ye die It shall be a statute for euer throughout your generations Hitherto I referre that Exech 44.21 No priest shall drinke wine when he entereth into the inner court From the places now alledged ariseth this position Sobrietie is a vertue fit for all men but especially for Ministers of the word and Sacraments Especially for Ministers The reasons are First it is not for Ministers to speake foolishly or to doe any thing vndecently Yet can they not but offend both in the one and the other if they suffer themselues to be ouercome with swilling of wine or strong drinke Secondly it is for Ministers to be vigilant in their vocations to be diligent in their ministeriall imployments in reading in studie in meditation to be deuout in their praiers vnto God for themselues the people ouer whom God hath made them ouerseers to handle the word of life reuerently and to dispense it in due season to euery weary soule Yet must they needs faile in the performance of these duties if they giue themselues to the drinking of wine and strong drinke Here may all that serue at the Altar be admonished euermore to be mindfull of their calling and of the hatred which God hath of excesse in men deuouted to his seruice aboue all others as also of the fearefull iudgement that will in the end without all faile ensue For if of all it be true that the drunkard shal neuer enter into the kingdome of God which you know to be true and the holy Spirit hath passed it for a truth 1. Cor. 6 10. then must it needs be sealed vp in the conscience of any Minister that a Minister through his excesse in drinking causing the holy things of God to be despised shall neuer neuer come within the gates of that eternall ioy but in stead thereof shall reape the reward of his sinne in euerlasting torments both of bodie and soule But this by the way The thing wherewith the Israelites in my text stand charged is their giuing the Nazirites wine to drinke The Israelites knew full well that it was the peremptorie mandate and expresse commandement of the Lord that the Nazirites should absteine from wine and strong drinke yet did they contrary thereunto giue vnto the Nazirites wine to drinke Gaue they the Nazirites wine to drinke was this such an offence that God should take displeasure at it To what end then serues the precept of giuing wine to him that is readie to perish through the anxietie and bitternesse of his minde that thereby he may be cheared and comforted The precept is Prov. 31.6 Giue strong drinke vnto him that is readie to perish and wine vnto those that be of heauie hearts Let him drinke and forget his pouertie and remember his misery no more In vaine were this precept were the drinking of wine an offence whereat God should take displeasure And S. Paul doth amisse 1. Tim. 5.23 to wish him to drinke no longer water but to vse a little wine for his stomackes sake and his often infirmities if the drinking of wine be an offence If the drinking of wine be an offence why doth the same Apostle tell the Romans chap. 14.17 that the kingdome of God consisteth not in meate and drinke thereby giuing them libertie not onely to eate but also to drinke what they would euen to drinke wine To this I say It is not of it selfe any offence to drinke wine or to giue others wine to drinke but herein consisteth the offence of the Israelites that they gaue the Nazirites wine to drinke contrary to the Law of God and his holy commandement Tolle verbum Domini et liberum est vinum bibere adde verbum Domini vinum exhibere aut bibere tam grande est nefas quà m adulterium aut latrocinium So Brentius Let there be no law no commandement of God against the drinking of wine and you may at your pleasure drinke wine But if Gods law and commaundement be against it then for a man to drinke wine himselfe or to giue others wine to drinke it s as great a sinne as adulterie or robbery Adam in Paradise had a law giuen him that hee should not eate of the tree of knowledge of good and euill The law is expressed Gen. 2.17 Of the tree of knowledge of good and euill thou shalt not eate of it for in the day that thou eatest thereof thou shalt surely die To eate an Apple was of it selfe but a small matter but the Law of God whereby the eating of the Apple was forbidden was a matter of great weight The very eating of the Apple God did not much care for it was the obseruance of his commandement and the obedience thereunto that he required Saul had a commandement giuen him that he should goe downe to Gilgal and tarry there seauen dayes till Samuel should come and direct him what to doe The commandement is expressed 1. Sam. 10.8 Thou shalt goe downe before me to Gilgal and behold I will come downe vnto thee to offer burnt offerings and to sacrifice sacrifices of peace offerings seauen dayes shalt thou tarrie till I come to thee and shew thee what thou shalt doe According to this commandement Saul went to Gilgal and tarried there e 1. Sam. 13.8 seauen dayes according to the set time that Samuel had appoynted The seauenth day a little before Samuel came Saul f Vers 9. offered a burnt ofring g Vers 10. As soone as he had made an end of offering the burnt offering Samuel came Saul vnderstanding thereof went out to meete him that he might salute him Samuel seeing what was done tells Saul that he had done h Vers 13 foolishly in not keeping the commandement of the Lord his God which he commaunded him and withall foretells him of a heauie iudgement to befall him i Vers 14. Thy kingdome shall not continue The offering of the Holocauste or burnt offering to the Lord was it not of it selfe a good worke Yet because Saul offered it out of due time namely before Samuel was come it was sinne vnto him and the losse of his kingdome Did the
are likewise vanished But may he not be accounted of for somewhat that is about him for his riches for his munition and weapons of defence for his honour and the reputation he holdeth in the state wherein thou liuest No no. For what cares the Almightie for these The Psalmist was not ill aduised Psal 146.3 Where he thus aduiseth vs Put not your trust in Princes nor in any sonne of man in whom there is no helpe his breath goeth forth he returneth to his earth in that very day his thoughts perish See man here pictured and drawne forth in liuely colours Put not your trust in Princes not in Princes Why Is not their authoritie and pre-eminence here exceeding great Yes But they are sonnes of men Well Be it so The sonnes of men are creatures not farre inferiour to the Angels True But there is no helpe in them no helpe in them Why so Their breath goeth forth They dye What if they dye Is there no place for them in Heauen among the starres No they returne to their earth there to participate with rottennesse and corruption What if corruption be in their flesh may not their intendments and deuises be canonized and kept for eternitie No they may not For in that very day their thoughts perish their thoughts are as transitorie as their bodies and come to nought And therefore put not your trust in them not in Princes nor in any son of man Wherein then shall we put our trust Euen in the Lord our God To this trust in the Lord we are inuited Psal 118.8 9. It is botter to trust in the Lord then to put confidence in man It is better to trust in the Lord then to put confidence in Princes Is one better then the other Why then both may be good and it may be good to put confidence in man Not so You may not take the word better in this place to be so spoken For if you put any confidence in man you rob God of his glory which to doe can neuer be good I therefore thus expound the words It is better by infinite degrees absolutely and simply better to trust in the Lord to trust stedfastly in him alone then to put any confidence any manner of trust or confidence in man of what estate or dignity soeuer he be though he be of the rancke of Princes who haue all the power and authoritie in the world It s euery way better to trust in the Lord then to trust in such euer good to trust in the Lord but neuer good to trust in man Trust we in the Lord and blessed shall we be but cursed is the man that trusteth in man and maketh flesh his arme the Lord himselfe hath said it Ierem. 17.5 Now therefore O Lord since thou hast from hence taught vs that from the ayd of man there is no safetie to be expected neither from him that is of an expedite and agile bodie nor from the strong man nor from the mightie man nor from the bow-man nor from the swift of foote nor from the horseman nor from the couragious among the mightie nor from any thing else that is in man or about him giue vs grace we beseech thee that in thee alone wee may place all our hope and confidence In thee alone our God and Father of mercies doe we trust and doe thou according to the multitude of thy compassions looke vpon vs. Heare the supplications of vs thy poore seruants liuing far as banished men in a sauage Countrey Protect wee beseech thee and keepe our soules among the many dangers of this mortall life and bring vs by the conduct of thy gracious fauour into that thy sacred habitation and seate of eternall glory Grant this vnto vs most deare Father for thy best beloued Sonne Iesus Christ his sake FINIS A Table of such particulars as are contained in this Commentarie A Abraham his mild speech to Lot 29 Accesse to God 347 No accident in God 114 Adam 287. 360 Adulterie 148 Adulterers 148 Naturall Affection 28 Affliction 254 Alexander the sixth 157 An Altar of earth 169 of stone of Holocausts ibid. There was but one Altar 169 The Altar a tipe of Christ 170 Popish Altars 171 none such in the Primitiue Church ibid. Our Altar now not materiall 172 It is our heart 177 The Ammonites enemies to the people of God 18 Excluded from that Church 18 The Amorite 214 Destroied ibid. Amorites they were tale and strong 226 They were destroied 236 Amos. 307 Amos why he first prophecied against Forreine nations 2. 47 Antaeus 226 Antiochus 149 Antonius Caracalla ibid. Arias 344 Asaphel 343 Aspasia 149 Assurance of our faith 7. Atalanta 343 Atheists denying God and his truth 12 B Men of Base estate comforted 45 Beast worshipped for Gods 247 Beautie 229 Behold 322 Benefits the order of Gods Benefits Not obserued 242 We must remember Gods Benefits 252 The Bible the greatest treasure 54 The Bible must be had ibid. The Bible to be read ibid. Men Blaspheme God 152 Gods name Blasphemed 150 Our Bodies a sacrifice 174 The goods of our Bodies must be offered ibid. The Bond of bloud 28 of christianity ibid The greatest Bond betweene men ibid A Broken spirit 176 D. Bucknham 89 The Buriall of the dead 27 C Cain 360. 361 Camilla 343 A Calumniator 138 A Calumnie ibid. Carioth 33 Cedars 223 They grow high ibid. Cerijoth 33 We haue beene Chastised of God 42 Christ our altar 170 His benefits towards vs. ibid His death and passion ibid A Christian in name 106 A Christian who ibid The Church of God 253 A Citie not safe against God by munition c. 35 Consanguinitie 27 Contempt 64 Contempt of the law of the Lord. 67 Contempt may be a sinne and not 65 Couetousnesse 133 The causes of our Crosses is sinne 60 Crueltie 23. 133 Crueltie against the dead 25 Crueltie displeaseth God 23. 37 D Darius 98. 149 The naturall man in Darknesse 86 Dauid chosen king 230 Dauid George 89 The Day of the Lord. 134. 371 Crueltie towards the Dead 25 Buriall of the Dead 27 Death of 4. sorts 36 Death terrible 37 Death considered in a double respect 38 Death to be feared of whom 39 Death welcome to the penitent 38. 40 Of three things no Definition 112 The Denying of a contrary is somtime an affirmation 70 All must once Die 36. 37 Disobedience 74. 77. 289. 292 Dispensations Popish 155 Doggs thankfull 207 Draw nigh to God 347 A Drunkard 182. 286 described 182 Drunkennes the effects of it ibid c. Our Dwelling houses a blessing vnto vs. 35 E Eagle swifter then Eagles 224 The Edomites descended from Abraham 22 Egypt 345. 250 Where situate 245. The Egyptians superstitious 246 Their Gods ibid. Their crueltie 251 The Israelites brought vp from the land of Egypt 244. 245 Eliab Iesse his eldest sonne 228 liked by Samuell 229. 230 faire of countenance and of goodly stature 229 refused 230 No Escaping from God 342 Etham 255
if he restore the pledge and giue againe that he hath robbed and walke in the statutes of life without committing iniquitie he shall surely liue he shall not die Secondly the threatnings of God against sinners are for the most part conditionall because he is a God of mercies a gracious a Psal 86.15 Exod 34.6 Numb 14.18 Psal 103.8 Psal 145.8 God a God of long suffering and much patience a God of vnspeakable kindnesse euer ready to receiue vs to mercy as soone as we returne vnto him This is it that the Lord commandeth to be proclaimed by Ieremy chap. 3.12 Returne thou back-sliding Israel saith the Lord and I will not cause mine anger to fall vpon you for I am mercifull saith the Lord and I will not keepe mine anger for euer Thirdly the threatnings of God against sinners are euermore conditionall because in his threatnings God aimeth not at the destruction of them that are threatned but at their amendment Their amendment is the thing he aimeth at It s plaine by that Ezech. 18.23 Haue I any pleasure at all that the wicked should die saith the Lord God and not that he should returne from his waies and liue This by way of question But it s out of question and confirmed by oath Ezech. 23.11 As I liue saith the Lord God I haue no pleasure in the death of the wicked but that the wicked turne from his way and liue turne ye turne ye from your euill waies for why will ye die O house of Israel Why will ye die Returne and liue I take no pleasure in your death Hitherto you haue heard of Gods threatnings that they are of punishments either corporall or spirituall either temporall or eternall and that they are either absolute or conditionall and if conditionall that then the condition is either expressed or only vnderstood Expressed or vnderstood and that for three reasons first because repentance washes away sinne the cause of punishment secondly because God is mercifull and will not keepe his wrath for euer thirdly because he aimeth especially at the amendment of the wicked It is now time that we make some profitable vse hereof Our first vse may be to consider that in the greatest and most fearefull threatnings of Gods heauy iudgements there is comfort remaining hope of grace and mercy to be found life in death and health in sicknesse if we repent and amend Thus did the Princes of Iudah profit by the threatnings of Ieremy Ieremie chap. 26.6 comes vnto them with a threatning from the Lords owne mouth I will make this house like Shiloh and will make this city a curse to all the nations of the earth He threatned desolation to the Lords house and destruction to their city and therefore the Priests and the people would haue put him to death But the Princes of Iudah were better aduised they pleaded the practise and example of King Hezekiah for the comfort of himselfe and the people of his time and thereby stirred vp themselues to feare the Lord and to turne from their euill waies And thus did the same King Hezekiah profit at the threatning of Esay and the King of Nineueh at the threatning of Ionah as you haue already heard They repented of their euill waies and God repented of the euils which he threatned to bring vpon them and he brought them not vpon them Here we are to meet with an obiection The obiection is If God threaten one thing and doth another if he threaten to bring euill vpon any one and repents him of the euill it may seeme his will is changeable or he hath two wills For answer I say The will of God is euer one and the same as God is one but for our capacities and for the weaknesse of our vnderstandings who cannot conceiue how God doth after a diuers manner will and not will the same thing the will of God is called sometimes secret or hidden and sometimes reuealed as the Church is called sometimes visible and sometimes inuisible yet is but one Church Deut. 29.29 The secret will of God is of things hidden in himselfe and not manifested in his word the reuealed is of things made knowne in the Scriptures or by daily experience The secret will is without condition its absolute its peremptory it s alwaies fulfilled no man hindreth it Rom. 9.19 no man stoppeth it the very reprobate yea the Deuils themselues are subiect vnto it His reuealed will is with condition and therefore for the most part is ioyned with exhortation admonition instruction and reprehension Now to the obiection my answer is Though God threaten one thing and doth another though he threaten to bring euill vpon any one and repents him of the euill yet is not his will therefore changeable nor hath he two wils but his will is euer one and the same The same will is in diuers respects hidden and reuealed It s secret at first before it be reuealed but as it is made knowne to vs either by the written Word of God or by the continuall successe of things so it is called the reuealed will of God Our duty in regard of the will of God as it is secret or hidden is not curiously to pry into it but reuerently to adore it Whatsoeuer this secret this hidden will of God is concerning vs whether to liue or die to be rich or poore to be of high estimation or of meane account in this world it is our part to rest in the same and to be contented and giue leaue to him that made vs to doe with vs and dispose of vs at his pleasure and then aftewards when by the continuall successe of things it shall be reuealed vnto vs what our lot our portion our expectation here must bee much more are we to be therewith contented and to giue thankes to God howsoeuer it fareth with vs. The obiection thus answered our recourse should be to the profit that is yet further to be made by the threatnings of Gods iudgements You haue heard that in the greatest and most fearefull there is comfort remaining hope of grace and mercy to be found health in sicknesse and life in death if we repent and amend I proceed to a second vse It concernes the duty of the Minister It s our duty to propound vnto you the threatnings of the Lord with condition Should we propound them without condition we should be as if we went about to bring you to despaire and to take from you all hope of mercy and forgiuenesse We therefore propound them with condition with condition of repentance and amendment of life and doe offer vnto you grace and mercy to as many of you as be humble and broken-hearted Thus we preach not onely the Law but also with the Law the Gospell thus we bind and loose Mat. 16.19 thus we reteine and forgiue sins We preach and by our preaching we shut vp the Kingdome of Heauen against the obstinate sinner but doe open the same
reproches slanders warre pestilence famine imprisonment death euery crosse and passion bodily and ghostly proper to our selues or pertaining to our kindred priuate or publike secret or manifest either by our owne deserts gotten or otherwise imposed vpon vs I call afflictions To be short the miseries the calamities the vexations the molestations of this life from the least to the greatest from the paine of the little finger to the very pangs of death I call afflictions Of euery such affliction whatsoeuer it betideth any one in this life God is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hee is the primary efficient cause thereof he doth it or doth somewhat in it Vpon the proofe of this point I haue now no time to spend nor needs it any proofe it is so firmely grounded vpon my Text. Nor will I recount vnto you the many vses it affordeth Let one suffice for the shutting vp of this exercise Is it true Beloued Is there no affliction that betideth any one any where in this world but it s from the Lord Here then we haue wherewith to comfort our selues in the day of affliction Whatsoeuer affliction shall befall vs it s from the Lord. The Loâ—d whose name is Iehouah who is himselfe and of none other whose being is from all eternity who only is omnipotent who is good in himselfe and good to all his creatures he will not suffer vs to be tempted aboue our abilities but will with the temptation also make away to escape that we may be able to beare it Saint Paul is our warrant for it 1 Cor. 10.13 And 2 Cor. 4 8. he sheweth it by his owne experience We are troubled on euery side yet are we distressed We are perplexed yet are we not in despaire We are persecuted yet are we not forsaken we are cast downe yet are we not destroyed In such a case was Saint Paul What if we be in the like If we be troubled perplexed persecuted and cast downe what shall we doe We will support our selues with the confidence of Dauid Psal 23.4 Though we walke through the valley of the shadow of death yet will we feare no euill for thou Lord art with vs. Thou Lord art with vs Quis contra nos Who shall be against vs We will not feare what man can doe vnto vs. I draw to a conclusion Sith there is no affliction that betideth any one any where in this world but it s from the Lord and as the Author to the Hebrewes speaketh chap. 12.8 He is a bastard and not a sonne that is not partaker of afflictions let vs as Saint Iames aduiseth chap. 1.2 account it exceeding ioy when wee are afflicted The Patriarches the Prophets the Euangelists the Apostles the holy Martyrs haue found the way to Heauen narrow rugged and bloudy and shall we thinke that God will strew Carpets for our nice feet to walke thither He that is the doore and the way our blessed Lord and Sauiour Iesus Christ hath by his owne example taught vs that we must through many afflictions enter into the Kingdome of Heauen There is but one passage thither and it is a streight one If with much pressure we can get thorow and leaue but our superfluous ragges as torne from vs in the throng it will be our happinesse Wherefore whensoeuer any aduersity crosse calamity misery or affliction shall befall vs let vs with due regard to the hand of the Lord that smiteth vs receiue it with thankes keepe it with patience digest it in hope apply it with wisdome bury it in meditation and the end thereof will be peace and glory the peace of our consciences in this life and eternall glory in the highest Heauens Whereof God make vs all partakers THE Ninth Lecture AMOS 3.7 Surely the Lord God will doe nothing but he reuealeth his secret vnto his seruants the Prophets GOds dealing with his owne people the people of Israel was not as it was with other Nations Others he punished and gaue them no fore-warning The Idumaeans the Ammonites the Egyptians the rest of the Heathen dranke deepely of the viols of his wrath though thereof they receiued no admonition by any Prophet of his It was otherwise with the Israelites If the rod of affliction were to light heauie vpon them they were euer foretold thereof God euer preuented them with his Word Hee sent vnto them his seruants Ierem. 35.14 15. the Prophets he rose early and sent them with the soonest to let them vnderstand of the euills which hung ouer their heads that returning euery man from their euill wayes and amending their doings they might be receiued to grace and mercy This difference betweene Gods care and prouidence towards his owne people and other nations is thus expressed Psal 147.19 20. God! He sheweth his word vnto Iacob his statutes and ordinances vnto Israel He hath not dealt so with any Nation neither haue the Heathen knowledge of his Lawes Yet was hee knowne to the Heathen Hee was knowne to them partly by his workes by his creatures in which the power and Deity of God shined and partly by the light of Nature and power of vnderstanding which God hath giuen them Both wayes their Idolatry their Atheisme their disobedience were made before God vnexcusable But to his owne people the people of Israel was he knowne after another manner To them pertained the adoption and the glory and the couenants and the giuing of the Law Rom. 9.4 and the seruice of God and the promises To them were committed the oracles of God To them at sundry times Rom. 3.2 Hebr. 1.1 and in diuers manners God spake by his Prophets He gaue them time and space to repent them of their sinnes and was ready to forgiue them had they on their parts bin curable Vncurable though they were yet did God seldom or neuer send among them any of his foure sore iudgements either the sword or the famine Ezech. 14.21 or the noysome beast or the pestilence or any other but he first made it knowne vnto his holy Prophets and by them fore-warned the people This our Prophet Amos here auoucheth Surely the Lord God will doe nothing but hee reuealeth his secret vnto his seruants the Prophets The words according vnto some are an Exegesis and exposition or a declaration of what was said before Before it was said There shall be no euill in a citie but the Lord doth it no euill of paine punishment or affliction but the Lord doth it The Lord doth it as well for that he sendeth iust punishments vpon men that are obstinate in their euill courses as also for that he reuealeth those euils to his Prophets that by them they may be published Or the words are an Aitiologia and doe conteine a reason of what was said before Shall there be euill in a Citie and the Lord hath not done it Surely no there shall be none All euill of punishment is of the Lord. Yet will not the Lord oppresse his people vnawares but
Nation or vpon any priuate person but he doth alwaies first fore-warne the same and foretelleth it The reasons hereof are two One is in regard of the godly the other in regard of the wicked The first is in regard of the godly God is vnwilling at any time to take them at vnawares He loueth them and would not haue any of them to perish but would haue them all come to repentance as Saint Peter witnesseth 2 Epist 3.9 God would haue them all come to repentance that so they might preuent his iudgements And therefore he neuer striketh but first he warneth The other reason is in regard of the wicked namely that the wicked might be without excuse their mouthes might be stopped and the iustice of God cleared they hauing nothing to answer for themselues or to accuse God of any vniust dealing If I had not come saith our Sauiour Christ Iesus Ioh. 15.22 If I had not come and spoken to them they had not had sinne but now they haue no cloake nor excuse for their sinne Wherefore let these men wicked men learne as oft as the rod of God lieth heauie vpon them to accuse themselues because when God gaue them warning they would not be warned when God would haue healed them they would not be healed You haue the reasons The vses follow I can but point at them the time will not suffer any enlargement Is it so beloued Doth God neuer bring any grieuous iudgement vpon any people or Nation or any priuate person but he alwayes first fore-warneth the same and fore-telleth it Here then acknowledge we Gods great mercie and his wonderfull patience Thus God needeth not to deale with vs. For vpon our owne perill we are bound to take heed of his iudgements before they come Yet so good is our God so louing so mercifull so patient that he is desirous wee should preuent his iudgements before they fall by sending our prayers vnto him as Embassadours to treat of conditions of Peace with him A subtill enemie would steale vpon vs at vnawares and take vs at the aduantage but God our good God euer fore-warneth before hee striketh Hee doth so saith Carthusian Vt emendemur ab imminentibus eripiamur tormentis hee euer fore-warneth vs that our liues may bee amended and wee deliuered from the torments that hang ouer vs readie to fall vpon vs. Againe doth God neuer bring any grieuous iudgement vpon any people or Nation or any priuate person but he alwayes first fore-warneth the same and foretelleth it Let vs then whensoeuer wee see any ouertaken with any grieuous iudgement confesse with Saint Augustine de verâ falsâ poenitentiâ cap. 7. Qui verus est in promittendo verus etiam est in minando that God is true as in his promises so also in his threatnings If his desire were not that wee should preuent his iudgements doubtlesse he would neuer giue vs warning of them If hee had a will and purpose to destroy vs he would neuer tell before-hand how wee should auoid his iudgements Let no man say that the silence of God and the holding of his peace is a cause of his securitie No it cannot be so God neuer commeth with any iudgement but he alwayes sendeth a warning peece before He sendeth vnto vs his seruants the Prophets Prophets we haue among vs and Apostles we haue among vs and God giueth vs his Ministers Pastors and Preachers as it were to put life againe into the dead Prophets and Apostles euen to open and declare vnto vs those things which they deliuered Wherefore when we shall be admonished by his Ministers that such and such iudgements shall come when they shall threaten plagues according to the generall directions which they haue in the word of God let vs not withstand the Spirit speaking in them It is the wonderfull goodnesse of God that hee vouchsafeth to send them vnto vs and to tell vs before of his iudgements THE Tenth Lecture AMOS 3.8 The Lion hath roared who will not feare the Lord God hath spoken who can but prophesie IT was a thing too common with the Israelites if their Prophets or Preachers did at any time speake sharply against their euill courses euermore to finde fault and quarrell them What meane these men Why doe they so farre vrge vs Why doe they not suffer vs to be quiet Will they euer prouoke the wrath of God against vs Sic enim solent homines surely so worldlings vse to doe If Prophets if Preachers be austere in their reprehensions they will command them to hold their peace as you haue heard by occasion of the twelfth verse of the precedent Chapter If Amos foretell Ieroboam King of Israel Amos 7.9 that the high places of Isaack shall be desolate that the Sanctuaries of Israel shall be laid waste that Ieroboams house shall perish with the sword there will be an Amaziah to forbid him to prophesie any more in Bethel Amos 7.12 If Hanani the Seer reproue King Asa for not relying on the Lord his God Asa will be in a rage with him and will put him in a prison house 2 Chron. 16.10 If Micaiah foreshew vnto King Ahab the euill that shall befall him the King will hate him for it 1 King 22.8 Zedechiah will smite him on the cheeke vers 24. Amon the Gouernor will put him in prison and will feede him with bread of affliction and with water of affliction vers 27. If Ieremiah foreshew vnto the Iewes their desolation for their sinnes some will deuise deuices against him and will smite him with the tongue Ieremy 18.18 Some will smite him with the fist and put him in the stocks chap. 20.2 Some will apprehend him threaten him with death and arraigne him chap. 26.8 Some will shut him vp in prison chap. 32.2 Some will let him downe with cords into a miry and dirty dungeon chap. 38.6 It is the lot of the Prophets of the Lord the portion of his Preachers Esay 30.10 Leuit. 19.17 if they speake not placentia pleasing and smooth words vnto the people but doe rebuke them and not suffer them to sinne it is their lot and portion neuer to haue want of enemies that shall make warre against them This ill custome in the people Amos here finds fault with and condemneth for vniust saying The Lion hath roared c. as if he had said You take me for your enemy because I foreshew vnto you the iudgements of God which shall light vpon you and therefore you contend you chide you quarrell with mee but all in vaine for I may not hold my peace If I should the voice of God will of it selfe be terrible enough vnto you The euill whereof I tell you proceedeth not so much from my mouth as from the Mandate of God Will I nill I I am constrained to obey my God God he hath chosen me to be his Prophet and hath put into my mouth what I speake vnto you The Lion hath roared
Lion for cruelty Dauid auoucheth it Psal 10.9 10. He lyeth in wait secretly as a Lion in his denne he lyeth in wait to catch the poore he doth catch the poore when he draweth him into his net Hee coucheth and humbleth himselfe that the poore may fall by his authority So the wicked man for his cruelty is a Lion So Nero tyrannizing and oppressing Nero Nero that was the bloudy persecutor of the Christians in the infancy of the Church is called a Lion 1 Tim. 4.17 I was deliuered saith Paul from the mouth of the Lion It s no doubt saith Iustinian but that Paul pointeth at the cruelty and immanity of Nero. The like Metaphore I meet with Prou. 28.15 As a roaring Lion so is a wicked ruler ouer the poore people It s plaine Euery tyrant and violent oppressor is a Lion And the Deuill himselfe is a Lion You know Saint Peter stiles him so 1 Epist chap. 5.8 Your aduersary the Deuill as a roaring Lion walketh about seeking whom hee may deuoure For as the Lion delighteth in bloud gapeth ouer his prey and roareth hideously so doth the Deuill than whom saith Fen-ardentius Nihil truculentius nihil tetrius nihil terribilius nihil infestius hominibus There is nothing more fierce more cruell more spightfull more malicious against men than the Deuill is He thirsteth after the bloud of men to spill it he gapeth ouer the soules of men to deuoure them hee is a roaring Lion Thus haue you heard that the Lion for some properties of his is a symbole of good men yea and of Christ himselfe and for some a symbole of bad men yea and of the Deuill himselfe Now the Lion in my Text is God and that he is so it is the ioint agreement of Expositors Vpon those words of Daniel 6.22 My God hath sent his Angell and hath shut the Lions mouthes in Midras tehilim in the Hebrew exposition of the Psalmes at the 64. Psalme there is a remarkable sentence for our present purpose Venit Leo liberauit Leonem de ore Leonis A Lion came and deliuered a Lion from the mouth of a Lion Venit Leo a Lion came this Lion is God holy and blessed as it is said in the third of Amos Leo rugijt the Lion hath roared who will not feare the Lord God hath spoken who will not prophesie A Lion came Et liberauit leonem and he deliuered a Lion this other Lion is Daniel who came from Iudah as it is said Gen. 49. Catulus Leonis Iudah Iudah is a Lions whelpe A Lion came and deliuered a Lion de ore Leonis from the mouth of a Lion this third Lion is Nabuchodonosor as it s said Ierem. 4. Ascendit Leo de cubili suo the Lion is come vp from his thicket By this exposition of the Hebrewes the Lion in my Text is God So is he in the vnderstanding of Saint Hierome so Lyranus takes him to be so doth Hugo de S. Charo so doth Dionysius Carthusianus so many a Rab. Dauid Cyril others most of the b Pet. Ã Figueir Caluinus Gualterus Oecolampadius Brentius Ostander Pappus c. moderne The Glossator saith that because Amos whilst he liued a shepheards life stood in feare of the Lion therefore he here compareth the feare of the Lord to the roaring of the Lion I am not ignorant that some by this roaring in my Text doe vnderstand the Deuill and by the Lord God here speaking Christ our Sauiour that as the Deuill is heard of the reprobate to their condemnation so Christ is heard of the Elect to their saluation But this opinion being singular I passe it by and following the current of Interpreters doe take this roaring Lion here to betoken God to this sense If at the roaring of the Lion all the beasts of the forest doe tremble how much more shall men tremble if God roare against them by his Prophets The stoutest courage of man Mascula virtus the manliest prowesse vpon the earth when it hath girded vp her loines with strength and deckt it selfe with greatest glory what can it auaile where the fortitude of God is set against it Pitchers that are fashioned of clay how is it possible they should not breake and fall asunder if euer they come to encounter the brasse of Gods vnspeakable Maiesty The Lion hath roared who will not feare The Lord God hath spoken and commanded vs to cry aloud and spare not to lift vp our voices like trumpets and to shew his people their transgressions who dares be silent And thus fâ—om the similitude the Lion roaring I am come to the application thereof God speaking The Lord God hath spoken who can but prophesie Wherein I note 1 Who speaketh 2 How he speaketh 3 What is the sequell of his speech He that speaketh is the Lord God He speaketh after diuers manners And if he speake man must prophesie The Lord God hath spoken who can but prophesie The Lord God! He is Adonai Iehouih They are the very names wherewith God was named in the precedent verse and were there discoursed vpon at large I will not now trouble you with any tedious repetition of what was then deliuered Onely be pleased to remember that the first of these two names Adonai betokeneth the Maiesty of God his sustentation of all things and his dominion ouer all the second Iehouih his essence his existing or being The first Adonai is with Caluin Occolampadius and Brentius Dominator ruler or Gouernour with the rest its Dominus Lord. The second Iehouth is retained by Iunius it s Iehouah with Caluin Mercer and Vatablus with the rest its Deus God The first Adonai Ruler Gouernour or Lord putteth vs in minde that God alone is absolutely Lord Ruler and Gouernour of all things yea and our Lord. Our Lord not onely by the common right of creation for thereby he is the Lord of all created things in Heauen and Earth yea and of the very Deuils Nor is he our Lord onely by the right of his vniuersall prouidence or gouernment for thereby he ruleth ouer sinne and death and sets them bounds But our Lord he is by the right of redemption Tit. 2.14 for thereby he hath made vs through Christ a peculiar people vnto himselfe zealous of good workes Such is the vse of this first name Adonai The second Iehouih or Iehouah which we now translate God may be our remembrancer that of himselfe and by himselfe a Reuel 1.4 16.5 he euer was is and shall be that of him all creatures haue their b Act 17.28 Rom. 11.36 being and that he giueth a reall being to all his promises and threats This same Iehouah Adonai Iehouih God Almighty is he that speaketh But how speaketh He How to men himselfe being incorporeall without the instruments of speech First God speaketh vnto men either by himselfe immediatly or by some messenger This messenger is either an Angell or a man If a man then is he either
any place be of sufficient secrecie to conceale the vices of Kings Now if Kings secrets done in Court if their secret vices be made knowne much more shall it be knowne that is proclaimed in Court And therefore is the Proclamation here enioyned to be made in the Palaces of Palaestina and Aegypt in their Princes Courts that the same thereof flying abroad into all the coasts of those dominions the rest of the people might vnderstand thereof and beare witnesse to the iudgements of God which he executeth vpon his people for their sinnes that they are very iust By this iniunction for the Proclamation now expounded you see that Heathens the Philistines and Aegyptians aliens from the Common-wealth of Israel and vtter enemies to that State are inuited to be spectators of the euils which God in iudgement was to bring vpon that his people the Israelitish Nation And this was to make the euils which the Israelites were to suffer the more grieuous vnto them Hence ariseth this obseruation The calamities or miseries which the Lord in iustice layeth vpon vs for our euill deeds will be the more grieuous vnto vs if our enemies be made priuie vnto them This is it the Lord saith to Ierusalem Ezech. 5.8 Behold I euen I will execute iudgement in the midst of thee in the sight of the nations thine enemies In the sight of thine enemies will I doe it It could not be but an exceeding great griefe to the Virgin daughter of Zion that the Lord had caused her enemie to reioyce ouer her and had set vp the horne of her aduersaries Lament 2.17 The reproach and ignominie that commeth from an enemie in time of misery is to some farre more grieuous than death it selfe who rather choose to die though it be by their owne hands or the hands of a friend than they will endure dishonour from an enemie Examples of such a resolution there are many in prophane Histories as in Plutarch of a Tom. 3. vit in Catone Catâ— Minor b In Antonio Antonius and Cleopatra in c Annal. lib. 16. Tacitus of Thraseas These of the Heathen killed themselues through impatiencie as not being able to endure the reproach and shame which they feared the one from Caesar two of them from Augustus the fourth from Nero. Nor is the Sacred story void of examples of this kinde Abimelech sonne of d Ierubesheth 2 Sam. 11.21 Ierubbaal he whom the Sichemites e Iudg. 9.6 made their King when at an assault of his giuen to the tower of Theber he had his scull broken by a peece of a Milstone which a certaine woman had cast vpon his head he called hastily vnto a young man his armour-bearer and said vnto him Draw my sword and slay me that men say not of me A woman slew him And his young-man thrust him thorow and he died Iudg. 9.54 Such was the end of that ambitious and cruell tyrant He is slaine of a woman and when he sees he is to die hee is desirous to blot out that infamie he will not haue it said of him that a woman slew him That a woman of the enemies side slew him he will not by any meanes haue it said of him Kill him rather than it should be said A woman slew him Such was the impatience of Saul Saul he that was the first King of the Israelites when the Philistines had gotten the day against him 1 Sam. 31.2 1 Chron. 10.2 had slaine three of his sonnes Ionathan Abinadab and Malchishua and himselfe was wounded by their archers he thus spake vnto his Armour-bearer Draw thy sword and thrust me thorow therewith lest these vncircumcised come and thrust me thorow and mocke me Which vile act his Armour-bearer refusing Saul became his owne executioner took his owne sword and slew himselfe 1 Sam. 31.4 He takes his own sword and slayes himselfe And why so Lest saith he these vncircumcised Philistines come and thrust me thorow and mocke me See he will die that he may not die he will be thrust thorow that he may not be thrust thorow he will kill himselfe that the Philistines may not kill him Hee will not endure to come within the power of his enemies I commend not Saul for his valour in killing himselfe nor Abimelech for his in causing his Armour-bearer to thrust him thorow It was not valour in them but cowardise or impatiencie For if they could with patience haue borne and endured their troubles they would not haue hastened their owne death Selfe-killing is a sinne so grieuous that scarce there is any more hainous before the Lord. Many reasons may be alleaged to shew the vnlawfulnesse of this fact and I hold it not amisse to bring a few especially in the iniquitie of these times wherein wretchednesse hath so fearefully preuailed in some persons and almost daily doth preuaile that they dare plunge themselues into this pit of terrible destruction My first reason shall be because it is forbidden in that Commandement Thou shalt not kill Exod. 20.13 In that Commandement is forbidden the killing of any man without lawfull authority But no man hath authority ouer himselfe because no man is superiour to himselfe and therefore no man may kill himselfe Out of S. Augustine lib. 1. de Ciuit. Dei cap. 20. I thus frame the reason Thou shalt not kill that is the Law The Law is not Exod. 20.13 thou shalt not kill thy neighbour limiting it as it were to some but indefinitly Thou shalt not kill extending it largely to all and therefore a man may not kill himselfe My second reason I take from that other Law Thou shalt loue thy neighbour as thy selfe It is giuen in the Old Leuit. 19.18 Matth. 5.43 22.39 Rom. 13.9 Galat. 5.14 Iames 2.8 and is oft repeated in the New Testament Thou shalt loue thy neighbour as thy selfe Where the loue of our selues is made measure for the loue of our neighbours Thou oughtest to loue thy neighbour but as thou louest thy selfe The example of thy charity is drawne from thy selfe at home Thy soule thy preseruation the good wished to thy selfe should be the true direction of thy deeds vnto thy neighbour But it is vnlawfull for thee to lay bloudy or murthering hands vpon thy neighbour and therefore thou mayest not make away thy selfe It is more vnnaturall for thee to shed thine owne bloud than thy neighbours Thy neighbours thou mayest not shed much lesse mayest thou shed thine owne Thirdly for a man to kill himselfe it is an iniury to the Common-wealth wherein he liueth for thereby he maimeth the Common-wealth and cutteth off one of her members The King thereby shall want a man when he hath vse of him This is an iniury to the State therfore a man may not kill himself Fourthly our life is giuen vs of God God hath placed vs in this world as in a watch or standing from whence we may not stirre a foot till God call vs
the children of Israel be taken out of the hands of Salmanassar The things compared are First a Lion and Salmanassar King of Assyria Secondly a Sheepe and the Children of Israel Thirdly some fragments of a deuoured sheepe two legs or a peece of an eare and the small number of the Israelites that should escape These Israelites are here described ab ipsorum securitate from their security or lacke of care They liue nicely aâ—d delicately in all pleasure and delight full of confidence that no euill shall at any time touch them They dwell in Samaria in the corner of a bed and in Damascus in a couch Samaria and Damascus Cities of strength and fortification were vnto the Israelites as their beds of repose and rest They thought themselues safe and out of danger by the aid and succour of Ciâ—ies so well fenced but were deceiued For thus saith the Lord As the Shepheard taketh out of the mouth of the Lion two legs or a peece of an eare so shall the children of Israel be taken out that dwell in Samaria in the corner of a bed and in Damascus in a couch Such is the diuision of this Text. I now descend to a speciall handling of the parts The first is the Introduction to the Similitude Thus saith the Lord. This Introduction I heretofore copiously handled I met with it in the first Chapter of this booke fiue times Vers 3 6 9 11 13. Vers 1 4 6. in the second thrice and once before in this and therefore the lesse need is there that now I insist vpon it Yet may I not leaue it vnsaluted sith our Prophet here repeateth it And he repeateth it to iustifie his calling to shew that albeit he formerly liued the life of a Shepheard yet now he haâ—h his calling to be a Prophet from the Lord Iehouah Whence my obseruation is It is not lawfull for any man to take vpon him ministeriall function in the Church without assurance of calling from God This truth is by the Apostle Hebr. 5.4 thus deliuered No man taketh this honour to himselfe but he that is called of God as Aaron was Now that Aaron and his sonnes were consecrated to the Priests office by the authority and appointment of God it is plaine by the eighth Chapter of Leuiticus wherein are set downe the sacrifices and ceremonies vsed at the Consecration together with the place and time thereof Thereby it appeareth that the office of holy Priest-hood was not of man nor from man but God Almighty did first institute and ordaine it by his owne expresse commandement Then being ordained he confirmed the honour and reputation of it by that great miracle of the budding of Aarons rod Num. 17.8 The rod of Aaron for the house of Leui brought forth buds and bloomed blossomes and yeelded Almonds Thus was the institution of holy Priesthood from God alone This honour the holy men of God of old time tooke not to themselues Nor Esay nor Ieremy nor Ezechiel nor any of the residue tooke this honour to themselues but were all called of God and in the name of God they declared vnto the people his visions and his words which is intimated by those passages very obuious in the writings of the Prophets as a â—say 1.1 the vision of Esaiah b Cap. 1.1 the vision of Obadiah the burden of Nineueh in the booke of the vision of c Cap. 1.1 Nahum the burden which Habakkuk the Prophet did see the burden of the word of the Lord to Israel by Malachy the word of the Lord which came to Hosea to Ioel to Ionah to Micah to Zephaniah to Haggai to Zachariah d Esay 1.2 The Lord hath spoken e Ierem. 10.1 Heare yee the word of the Lord Thus saith the Lord Saith the Lord. By these and the like passages they shew their calling to haue beene from God Not one of them tooke this honour to himselfe Nor did Christ himselfe take this honour to himselfe but with warrant of his Fathers calling For so I reade Heb. 5.5 Christ glorified not himselfe to be made an High Priest but he that said vnto him Thou art my Sonne to day haue I begotten thee He euen God the Father gaue him this honour And hereunto doth Christ himselfe beare witnesse in all those places of the holy Euangelists wherein he acknowledged himselfe to be * Matth. 10.40 Mark 9.37 Luk. 4.18 43. Ioh. 3.17 34 c. sent of God The holy Apostles of Christ whence had they their calling were they not all openly ordained by Christ himselfe Neuer did any of them execute that office but with protestation that they had their calling from God and therefore their writings beginne Rom. 1.1 Paul a seruant of Iesus Christ called to bee an Apostle not of men neither by man but by Iesus Christ and God the Father Iames a seruant of God Gal. 1.1 and of the Lord Iesus Christ Peter an Apostle of Iesus Christ Cap. 1.1 Iude the seruant of Iesus Christ the reuelation of Iesus Christ which God gaue vnto him to shew vnto his seruant Iohn Thus had Christs Apostles the assurance of their calling from God So had the blessed Euangelists So all those whom Christ gaue vnto his Church for the instruction thereof Ephes 4.11 He gaue some Apostles and some Prophets and some Euangelists and some Pastors and Teachers It is true that Christ himselfe is the chiefe builder for so he saith Matth. 16.18 Super hanc petram aedificabo Ecclesiam meam vpon this rocke will I build my Church and he builds it through his holy Spirit yet he doth vse Prophets and Apostles and Euangelists and Pastors and Teachers as vnderwork men for this building euen vnto the end of the world And all these haue the assurance of their calling from God Who so hath it not he is not to be vouchsafed the name of Prophet or Apostle or Euangelist or Pastor or Teacher for he is an Intruder And great is the danger of Intrusion Euery Intruder was to be put to death The Law for it is Num. 1.51 Euery stranger that commeth nigh vnto the Tabernacle shall be put to death The stranger any one that is not of the tribe and family of Leui that breaketh into the Leuites function and medleth with holy things beyond his calling he is to bee put to death An example hereof we haue in the Beth-shemites 1 Sam. 6.19 who because they had looked into the Arke of the Lord contrary to the Law were smitten with a great slaughter to the number of fifty thousand and threescore and ten men The like we haue in Vzzah sonne of Abinadab 2 Sam. 6.6 who because he touched the Arke of God contrary to the Law was punished with sudden death and stricken with the immediate hand of God that fell vpon him to the terrour of others and to worke reuerence in the hearts of all men toward the sacred things of his seruice Adde hereto the
The other The matter to be testified That was vers 13. this vers 14. and 15. For the first these particulars haue beene obserued 1 Who it is that giues the Mandate Euen the Lord the Lord God the God of hosts 2 To whom he giues it Sacerdotibus Prophetis to his Priests and Prophets For to them is this passage by an Apostrophe directed 3 How he giues it Audite contestamini Heare and testifie 4 The place where this testification was to be made in domo Iacob in the house of Iacob Heare and testifie in the house of Iacob saith the Lord God the God of Hosts vers 13. In the other part which concerneth the matter to be testified we may obserue 1 A resolution of God to punish Israel for sinne There shall be a day wherein the Lord will visit the transgression of Israel vpon him vers 14. 2 That this punishment so resolued vpon by the Lord shall reach vnto their holiest places to their houses of religion to their Altars in Bethel the hornes of the Altar shall be cut off and fall to the ground vers 14. 3 That this punishment shall extend to the chiefest places of their habitation euen to the demolition and ruine of their dwelling houses The winter house shall be smitten so shall the summer house the houses of iuory shall perish and the great houses shall haue an end vers 15. 4 The seale and assurance of all in the two last words of this Chapter Neum Iehouah saith the Lord. In the day that I shall visit the transgressions of Israel vpon him I will also visit the Altars of Bethel and the hornes of the Altar shall be cut off and fall to the ground And I will smite the winter house with the summer house and the houses of iuory shall perish and the great houses shall haue an end saith the Lord. Such are the parts of this Scripture Of the first generall which was the Mandate for the testification and of the particulars therein I discoursed in my last Sermon out of this place Now I am to descend to the second generall which is of the matter to be testified The first branch therein is of Gods resolution to punish Israel for sinne and that is in the beginning of the fourteenth verse In the day that I shall visit the transgressions of Israel vpon him By the words its plaine that a day should come wherein God would punish Israel for his transgressions R. Dauid R. Abraham That day some ancient Rabbines referre to the earthquake that was in the daies of Vzziah King of Iudah whereof we finde mention made in the first Chapter of this Prophecie verse 1. and Zach. 14.5 Some referre it to the time of King Iosiahs reigne when he brake downe the Altar that was at Bethel and the high place there 2 King 23.15 Others hereby doe vnderstand that day wherein Samaria was captiuated by the Assyrian King Salmanassar 2 King 17.6 Whensoeuer that day fell out it was the day of the Lords visitation the day wherein the Lord visited Israel for his iniquities This word to visit signifieth a remembrance prouidence care and performance of a thing spoken be it good or euill and it belongeth vnto God to visit both waies either for good or for euill either in mercy or in iudgement It was for good that the Lord visited Sarah Gen. 21.1 The Lord visited Sarah Gen. 17.19 18.10 as he had said and the Lord did vnto Sarah as he had spoken For Sarah conceiued and bare Abraham a sonne in his old age at the set time of which God had spoken to him This was a visitation for good a visitation in mercy Such is that whereof dying Ioseph tells his brethren Gen. 50.24 I die and God visiting will visit you and will make you goe vp out of this land vnto the land which he sware to Abraham to Isaak and to Iacob God visiting will visit you He meaneth a visitation in mercy God will surely visit you in mercy And so he did when they had beene bond-slaues in Aegypt foure hundred and thirty yeeres Exod. 12.41 For at the end of those yeeres euen the selfe same day that those yeeres were ended it came to passe that all the Hosts of the Lord the Tribes of Israel went out from the land of Aegypt Out they went with an high hand in the sight of all the Aegyptians And so God visiting visited his people Israel Numb 33.3 according to his promise made by Moses Exod. 3.16 This was a visitation for good a gracious and mercifull visitation But gracious and mercifull aboue all was the visitation of our Lord Iesus Christ when with a true and euerlasting redemption he redeemed all true Israelites from sinne and death and Satan It is the visitation for which Zachary in his Canticle blesseth God Luk. 1.68 Blessed be the Lord God of Israel And why blessed for he hath visited and redeemed his people He hath visited his people visited in the better part visited in mercy in exceeding great mercy Beloued sith Christ hath visited vs in our persons Math. 25.40 Luk. 16.1 it is our parts to visit him in his members We are all his Stewards and the good things he hath lent vs are not our owne but his if the goods of the Church we may not appropriate them if of the Common-wealth we may not enclose them You know it is a vulgar saying He is the best subiect that is highest in the subsidie booke Let it passe for true But I am sure he is the best Christian that is most forward in Subsidiis in helping of his brethren with such good things as God hath bestowed vpon him Besides this visitation for good and in mercy there is also a visitation for euill and in iudgement Thus to visit is to visit in anger or displeasure And so by a Synecdoche of the Genus for Species to visit is to punish Thus is God said to visit when with some sudden and vnlooked scourge or calamity he taketh vengeance vpon men for their sinnes which for a long time he seemed to take no notice of So God visited the iniquity of the fathers vpon the children Exod. 20.5 He visiteth not onely by taking notice of and apprehending children in their fathers faults but also by punishing them for the same in as much as they are giuen ouer to commit the transgressions of their fathers Dauid in his deuotions calleth vpon the Lord to visit the Heathen Psal 59.5 O Lord God of Hosts the God of Israel awake thou to visit the Heathen Where to visit is to visit for euill to visit in iudgement in anger and displeasure it is to correct it is to punish To such as depart from the Law of the Lord and from that rule of righteousnesse which it prescribeth them to walke in the Lord himselfe threatneth that he will visit their transgression with the rod and their iniquity with stripes Psal 89 32. And
abstulit the Lord hath taken away and he hath done so by good right Quia etiam dedit for first he gaue it Iob 1.21 The ground of this his patience was Domine tu fecisti Lord thou hast done it Thou Lord hast taken from me my children and all my substance and therefore I hold my peace Out of this very Fountaine Christ himselfe drew his patience when commanding Peter to put vp his sword into the sheath he asked him this question Calicem quem dedit mihi Pater Ioh. 18.11 non bibam illum The cup which my Father hath giuen me shall I not drinke it Domine tu fecisti my Father hath tempered this cup for me and I will drinke it This cup is the cup of the Passion of Christ the cup of his sufferings which God gaue vnto him Vt Pater non vt Iudex saith Rupertus God gaue this cup vnto him as a Father not as a Iudge and he gaue it to him Amore non irâ voluntate non necessitate gratiâ non vindictâ It was of loue not of wrath it was voluntary not of necessity it was of grace not for vengeance that this cup was giuen him But how did he drinke it Here may we with Cornelius Mussus Bishop of Bitonto in his Passion Sermon cry out O infinitam dulcis Iesu nostri patientiam O the infinite patience of our sweet Iesus Dedit illis carnem suam vt tractarent eam pro suâ libidine he committed vnto the Iewes his flesh to doe with it at their pleasure They insulted ouer him and he resisted not they threatned him and he answered not they loaded him with iniuries and he sustained them they bound him fast and he withstood them not they smote him and he endured it they flouted him and he held his peace they railed against him and he defended not himselfe they cursed him and he prayed for them O the infinite patience of our sweet Iesus which he drew from this fountaine Domine tu fecisti Lord thou hast prouided this cup for me and I refuse it not Domine tu fecisti Lord thou hast done it It is the bottomlesse fountaine of patience neuer to bee exhausted or drawne dry If thy wife thy children thy kinsfolkes thy friends or others be taken from thee by the stroke of death if thou lose thy goods by water by fire by warre or otherwise thou maist refresh thy languishing soule with the water of this fountaine Domine tu fecisti Lord thou hast done it If thy selfe be visited with sicknesse and so that there is no soundnesse in thy flesh nor rest in thy bones Psal 38.3 yet if thou draw from this fountaine the sorrow and bitternesse of thy visitation will be asswaged It must needs be a great comfort to euery childe of God to meditate hereupon that our sicknesse yea that euery pang and fit of our sicknesse is from God that the manner of it the measure of it the time of it and the matter of it is of God And it may giue vs good assurance that God will be mercifull and gracious vnto vs seeing he that striketh vs is our louing Father and in the stroke cannot forget his former compassions but will make all things fall out to further our saluation God is faithfull hee layeth not vpon vs more strokes than we are able to beare 1 Cor. 10.13 but maketh a way for our escape Psal 41.3 He strengtheneth vs vpon the bed of languishing and maketh all our bed in our sicknesse He putteth our teares into his bottle Psal 56.8 Cant. 2.6 Are they not all in his booke His left hand is vnder our head and his right hand embraceth vs. Beloued Christians we should comfort one another in these things Thirdly is it true Beloued Are all our visitations and punishments in this life laid vpon vs by the hand of God Here then may we take direction whither to make our recourse in the day of visitation And whither may that be but to the same hand of God that visiteth God smiteth and no man healeth God maketh the wound and no man restoreth No man healeth no man restoreth Therefore put not thy trust in man for there is no helpe in him but put thy trust in God for as he killeth so he maketh aliue againe as hee bringeth downe to the graue so he raiseth vp againe So sings Hannah 1 Sam. 2.6 The Lord killeth and maketh aliue he bringeth downe to the graue and bringeth vp What then shall become of the Physitian May I not seeke to him in time of sicknesse Seeke not first to him as Asa did 2 Chron. 16.12 lest thou be condemned as Asa was for seeking not to the Lord but to the Physitian But seeke thou first vnto the Lord. First be thou reconciled to him who is the chiefe Physitian of soule and body and then take thy course For my part I haue no hope that the Physitians helpe shall profit me and prosper with me vntill I be at peace with God and haue renewed my repentance from dead workes for my daily sinnes And let this suffice to haue beene spoken of the first branch of my second generall part which was the resolution of God to punish Israel for sinne Now followeth the second branch and that is that the punishment so resolued vpon by the Lord shall reach to their holiest places to their houses of religion in these words I will also visit the Altars of Bethel and the hornes of the Altar shall be cut off and fall to the ground Visitabo super Altaria Bethel Here is a Visitabo like the former a visiting in the worse part a visiting for euill and in iudgement Visitabo I will visit vpon the Altars of Bethel that is with Petrus Lusitanus Destruam illa vt meum sentiant furorem I will destroy those Altars they shall feele my fury The like phrase is that Exod. 12.12 In cunctis Dijs Aegyptifaciam judicia Against all the Gods of Aegypt will I doe iudgement and that Num. 33.4 Dominus in Diis eorum exercuerat vltionem Vpon the Gods of the Aegytians the Lord hath executed vengeance In both places the Gods of Aegypt are the Idols of Aegypt and the Lords doing of iudgements or executing of vengeance vpon them is all one with the Visitabo here I will visit the Altars of Bethel that is I will doe iudgements or I will execute vengeance vpon the Altars of Bethel Bethel Some Iewes as R. Kimhi and R. Esaias are of opinion that there were two Townes of this name the one belonging to the Tribe of Beniamin as appeareth Iosh 18.22 the other in the Tribe of Ephraim as it is manifested Iudges 1.22 This opinion of two Bethels Cap. 16.2 18.13 Andrew Masius in his Comment vpon Ioshuah reiecteth as needlesse Bethel here is that which in former time was called Luz which name it had from the abundance of Nuts or Almonds which grew there Hieron qu
No Euasion from God 342 The cause of Euill is sinne 60 Extortion 133 God wholy an Eye 105 The Eyes of the Lord behold all things 104 F Faith the power of it 260 Assurance of our Faith 7 Perseuerance in our Faith 8 Faithfull their stedfastnesse and stability 368 Our first parents Fall 10 The Famine of Ierusalem 100 Fathers 83 Our Father 's not simply to be followed in matters of religion 92 The Papists follow their Fathers in religion 93 Fire 34. 97 No Fleeing from God 342. 360 Flee to God 346 The father of a Foole reioyceth not 70 Fornication 149 152 abstaine from fornication 152 name not Fornication ibid. Fornication vnlawfull by the law of nature 153. Fornicators 149 Freedome 253 Fridericke the fourth 94 Fruite 237 G Gentiles their calling 254 Their Gods 247 Giants 234 Glorie only in the Lord. 231 God his counsells 238 all power is his 239 the honour of victories is his 239 is present euery where 344 seeth all things 104. 345 is all in all in the ouerthrow of his enemies 218 and in the vpholding his children 218. 219 faithfull in his promises 260 a present helpe 261 What God is 113 No accident in God 114. Gods attributes negatiue 113 Affirmatiue 114 God is vnpartiall 103 Goods externall we must offer vp in sacrifice 173 Goods of the body must be offered 174 Goods of the mind to be offered 176 Goods vnlawfully gotten not fit to be employed in Gods seruice 200 nor in the seruice of Idols ibid. The Gospell of Christ 272 it s the word of saluation ibid the doctrine of peace ibid the doctrine of good things 275 Great personages punished by God 44 Grubenheimer 88 H Haile 295 Hanani 308 Hearers of the word must be attentiue 16 50 A faithfull Heart 178 Our Hearts must not be set on the outward things of this world 45 Heauen 139 Hell 210 Hercules the print of his foot 227 A Horse a vaine thing 366 A Horse described 365 The Horseman 364 Hyperbole 224. 225 I K. Iames. 94 Idoles 80 Idolaters It s a blessing to be freed from them 249 Iehouah 5. 49. 112 Ieremie 307 Iewes their captiuitie 98 their returne from captiuitie ibid The Iewes a stifnecked people 83 The destruction of the Iewes foretold 97 Ierusalem ibid. 107 had faire appellations 99. 107 Afflicted with famine 100 The destruction of Ierusalem 101. 102 the desolation foretold 100 Impiety taken for Impiety by God wheresoeuer he findeth it 104 Like Impieties like punishment 105 Incest 148 Incestuous persons ibid Incestuous mariages 149. 155 Incestuous mariages among the heathen 149 Incontinen 153 Iohn of Leyden 88 Iohn the thirteenth 156 Iohn the three and twentieth 157 Iohannes de Casa ibid. Ionah 360. 362 Iphictus 343 Israel 150 their sinnes 161 their prerogatiues 150 Israels vnthankfulnesse 207. 209 The people of Israel their number when they went out of Egypt 254 Iudah 55 80. 111 The kingdome of Iudah 55. 97 Iudas 2â—â— Iudges admonished 19â— Iudgement beginneth with God children 108 The Iudgement of God exercised vpon great ones 44 The last Iudgement 296 Iulia. 149 Gods Iustice goeth on slowly 62 Iustices admonished 195 K Kerioth 33 Kinred 29 148 L The Law of the Lord. 66 The Law of the Lord not to be contemned 67 It surpasseth all other Lawes 66 A Lie in words 81 in manners ibid in things ibid Lies 81 in the worship of God ibid of two sorts ibid in commerce with men of three sorts ibid An exhortation to Loue. 30 The prayses of christian Loue. ibid Lying downe at meat 162 Lyons thankefull 208 stronger then Lyons 234 Carnall Lusts 159 Fleshly Lusts ibid M Magistrats 195 their dutie ibid Man should be curteous 24 Men of two sorts 39 Martirdome 174 in peace ibid. Martin of Polonia 171 Meanes vsed by God 238 Ministers of the Gospell 272 Their dutie 276. 286 The Ministerie of the word 271 Micaiah 308 Mirraim 246 Moab 18. 32. 36 The Moabites 22 there inhumanitie 19 their pride ibid their crueltie 22 A cruel Mother 101 Munition 35 N Naked 370 The Names of God 4. 114 how prophaned 146 how sanctified 147 Nazarene 268 Nazarites ibid their law 270 284 Nazirites 268 Nazirites 268 O Obedience 76 Obedience better then sacrifice 73. 74 Obedience to the commandements of the Lord. 73 Og K. of Bashan 226. 236 height and strength 226 his bedsteed 227 Oke strong as the Okes 225 Oppression 133 187. 188 vnlawfull ibid Oppressions of this age 187 188 Oppressours hated 194 Oppressors of the poore God seeth 197 One poore man may not oppresse another ibid The Order of Gods benefits inuerted 242 Orion 343 P Paine the companion of a fault 105 A Painter of Prussia 88 The Paradise of Heauen 139 The Patience of God 21 42 45 61 Paulus the third 157 Taking of Pannes 165 We enioy Peace 45 Perseuerance in faith 8 Persons 103 Persons not respected by God ibid Pharaoh 366 Pius the third 157 Pledges 165 A Poore mans Pledge not to be taken 166 Poore God pleadeth their cause 130. 135 doe good to them 138 they will cary thee to heauen 139 For the Poore oppressed consolation 135 The Poore not to be turned out of his way 138 The Poore that are wicked 136 Popes wicked 156 incestuous ibid Popes dispensations 155 Powder treason 219 Promises of God 260 Preachers must deliuer the word of God 15 50 God Present euery where Prophets 265 303 how instructed 266 True Prophets two sorts 306 False Prophets two sorts 305 Lying Prophets 303 Punishment followeth wickednes 103 R To Raise vp 264 Rechabites 76 Rehoboam 56 Repent 46 Repentance 46 78 202 Restitution 201 The Rider 364 Roote 235 S Sacrifices vnder the law 172 of two sorts 172 Propiciatorie Expiatorie or Satisfactorie 172 Eucharisticall or gratulatorie 172 Eucharisticall of three sorts 173 Euangelicall 177 The Sacrifices of God 176 Gods Sacrifice must be the fattest 175 Salmanasser 372 Saul 288 Saul a good man of person 228 reiected by the Lord. ibid. God the author of Holy Scriptures 14 50 Speaketh in the Scriptures 13 The holy Scriptures of no priuate motion 13 The Scriptures vilified by Papists 14 51. magnified 54. 55 Easie 90 had free passage in old time ibid diuersly resembled 91 In the Scriptures Christians generally had knowledge 94 The red Sea 255 Sheepe in England cruel 193 A Shouting 40 Shur 255 Sihon K. of the Amorites 236 Sinne a greiuous burden 1 punished by God in the Angels 21 The cause of our crosses 60 to be punished 104 resembled 106 the effects of it 124 Grieuous Sinnes haue grieuous punishments 62 Elee from Sinne 106 God will punish Sinne in his deerest children 107 s a part of Gods iustice to punish It sinne 108 The filthinesse of Sinne. 150 An exhortation against Sinne. 60 Our Sinnes presse into Gods presence 42 God punisheth for one Sinne. 62 Euery Sinne is to be punished ibid Our state of Sinne and death 10 Sinnes procure Gods wrath 20 Sinnes hated of God 20.
59 Sixtus the fourth 157 Sobrietie 286 Sonnes 265 The eldest Sonnes prerogatiue 14 13 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 28 The Spanish inuasion 298 Stand before the Lord. 363 Stature 233 Our States of regeneration and election 11 Stratonice 149 Stwes in Rome 157 patronised ibid confuted 158 Swift of foote 359 T Testament the Old 53 the New ibid. Thankefulnesse in doggs 207 in Lyons 208 An exhortation to Thankefulnes 211 Three and foure Transgressions 57. 116 Thunder 295 Tiglath Pileser 372 The Translations of the Scriptures into vulgar tongues withstood by Papists 88 their exceptions ibid. Treasures of wickednes profit not 71 God is True 6 We must striue to be True as God is True 11 Trust not in wealth nor in any wordly helpe 220 Trust not in externall helps 367 Trust in the Lord. 368. 374 Trust not in man 373 Trumpets vsed in warre 40. 41 God is Truth in himselfe in his words and in his workes 6 We must be thankefull to God for our knowledge of the Truth 8 We must striue to represent God in Truth 10. 12 A Tumult 40 An exhortation to Turne to the Lord 46 Tydeus 234 Tyrannie 253 V The execution of Vengeance proper to the Lord. 33. Victories 239 Vilages depopulated 193 Vnthankefulnesse 205. 211 Odious before God 205. 211 forbidden 206 reprehended ibid punished 209 Vsurie 133 W To walke 84 how we are to walke 249 The Water 296 Warre the executioner of Gods vengeance 41 A Way taken properly figuratiuely 137 Wealth trust not in it 220 The wicked man 235 Wildernesse of Etham 254 of Shur 256 The Winde 297 Wine allowed 181 to be auoided 184 forbidden to the Nazirites 285 to Priests 286 to Kings 285 Wine giuen to the condemned 186 of the condemned ibid The abuse of Wine 181 A Woman of Munster 88 An english Woman 89 The Word of God praised 16 272 magnified 54 55 not to be declined from 85 to be embraced with diligence 87 compared to a lampe or light 86 We must be thankefull for hauing the Word of God 87 The Church of Rome with-holds the Word of God ibid The Workes of God internall and externall 7 Z Zacheus 201 232 Zedechiah K. of Iudah 97. FINIS A Commentary OR EXPOSITION VPON THE THIRD Chapter of the Prophecie of AMOS Deliuered In XVII Sermons in the Parish Church of MEYSEY-HAMPTON in the Diocesse of Glocester BY SEBASTIAN BENEFIELD Doctor of Diuinitie 2 COR. 12.14 I seeke not yours but you LONDON ¶ Printed by John Hauiland and are to be sold by Hugh Perry at the Harrow in Britaines Burse 1629. A TABLE OF THE PRINCIPALL THINGS contained in the Exposition of the third Chapter of the Prophecie of AMOS A ABimelech 184 Absolom 309 Actions of God 297 Adouai 146 Affliction of the Lord. 142. 281 Alexander the Great 212 All. 30 Ashdod 180 Azotus 181 B BEnefits temporall remember 17 Benefits vpon Israel 24 Bethel 289. 292 Bethschemites 240 Builders Of houses 307 Of Babel 307. 308 Building stately 306 C CAlamities from God 281 Cham. 182 Children 4 Choise of God 22 Christ patient 286 Citie 140 Cloysters 214 Cockatrice 98 Comminations 61 Conuersion 213 D DAuid patient 286 Decree of God 76 Deuill a fowler 78 Discord 76. â—â— 97 Diuinitie 131 E EGypt 182 Election of God 22 Enemies their reproaches 183 Euill two wayes 134 Two kindes 135 F FAith 265 266 Foole the Atheist 312 The rich man 309 310 311 A Fox 98 The Fowler 73 G GEdeon 240 Gilgal 292 The Grace of God 76 God A Fowler 79 A Lion 59. 61 God he is good 133 His Name 130 Seeth all 214 God of Hosts 258 259 260 Of Sabaoth 258 c. God the principall Agent 298. 300 The goodnes of God generall 133 Speciall 133 H HEare the word of God 8 Hearers of the word 265. 270 Of diuers sorts 13 Hearing twofold 265 Heart to be kept 101 Our Hearts our houses 312 Hosts God of Hosts 258. c. Houses spirituall 312 Stately 306 I IDolatrie Iehouah 130 131 Iehouih 147 Ignorance of God 199 Instruments how regarded 299 300 c. Iob. 299 His patience 286 Israel Prerogatiues 23 K To KNow 21 2â— Knowledge of God 19. 21 199 Knowen of God 2â— L LEauen 9â— Lions roaring 5â— Their names 16â— Comparisons from them 59 60. 16 M MAgistrates 213 Man 77 A Fowler 79 A Lion 60 Ministers their calling 240 Mitzraijm 18â— N NAmes of God 130 Numbers changed 290 P PAlaestina 180 Patience in trouble 285 Whence 286 Places of Idols 291. 292 Poore rich mens barnes 309 Powder Traitors 214 Power all of God 283 Prophets 42 Prouidence of God 75. 80 Of two sorts 81 Generall 81 Speciall 84 Particular 86 Ouer his Church 85 Punishment all of God 31 The Author of it 136 Euill of punishment 135. 139 God punisheth all sinne 34 His owne seruants 33 R REligion true 294 295 Rich man his barnes 309 S SAbaoth God of Sabaoth 258 c. Samaria 191 Saul 184 Scripture praised 130 Selfe-killing a sinne 185 Serpent 98 Shimei 299 Similitudes 75 Sinne Euill of sinne 135 Sinners 76 Smite God smiteth 16 Snare 74. 76 Snares Of Punishment 78 Of Sinne. ibid. Sodome 281 282 Sonnes 6 T THreatnings of God not in vaine 61 Accomplished 63 Absolute 65 Conditionall 66 Tongue to be tamed 99 Troubles from God 281 Endured with patience 285 286 c. Trumpeters 42 Trumpets 117 V VAriance 76. 94. 97 Visit 29 Our Visitations of God 281 God visiteth for euill 278 279 For good 278 279 In iudgement 278 279 Vzzah 240 W WAlke with God 47 Watchmen 43. 117 Water of bitternesse 98 Will of God is one 69 Word of God a Iewell 25. 45 To be heard 8 Appropriate to the Iewes 27 A two-edged sword 106 Effectuall 94. 102. 105 Y YOungling of Babylon 99 Yuorie houses 303. 304 Z ZEchariah 4 Zerubhabel 4 THE First Lecture AMOS 3.1 Heare this word that the Lord hath spoken against you O children of Israel against the whole family which I brought vp from the land of Aegypt saying You onely haue I knowne of all the families of the earth therefore will I punish you for all your iniquities HAuing heretofore by the gracious assistance of the Almighty finished my Exposition vpon the first and second Chapters of this Prophesie of Amos I doe now aduenture vpon the third in a sure hope and confidence of the continuance of the same assistance vnto me not doubting but that the Lord will enable me to goe forward in this course if he shall see it to be to his glory and to the good of his Church This third Chapter is Amos his second Sermon against the Kingdome of the ten Tribes the Kingdome of Israel It was made as it seemeth when their then King Ieroboam sonne of Ioash the thirteenth King of Israel though wicked for his life yet happy in warre had vanquished and subdued many of the Syrians and had recouered the coast of Israel from the a 2 King 14.25 entring of Hamath vnto the