name of Nazarites in the old Testament is Nezirim by the letter Zaijn from the root Nazar which signifieth to separate but the name in S. Matthew according to the Syriack Paraphrast is Notzraia by the letter Tsadi from the roote 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth to keepe There is therefore no ground in the name why any should thinke S. Matthew alludeth to the Nazarites of the olde Testament Nor is their any ground in the matter For Christ did what was not lawfull for Nazarites to doe It was not lawfull for Nazarites to a Num. 6.3 drinke wine Christ b Math. 11.19 dranke it It was not lawfull for the Nazarites to come neere c Num. 6.6 vnto a dead bodie Christ came neere vnto the d Ioan. 11.38 dead and touched them It was not lawfull for the Nazarites to suffer a e Num. 6.5 rasour to come vpon their heads they were to let the locks of the haires of their head grow but its likely that Christ did not weare long haire it may be gathered from 1. Cor. 11.14 and from the common custome of the Iewes There is therefore no ground in the matter why any should thinke that S. Matthew alludeth to the Nazarites of the olde Testament The Nazarites of the old Testament I told you were for distinction sake called by Iunius Tremellius and Vatablus Nezirites and by Drusius and Pagnine Nazarites It is according to the Hebrew points The Hebrew is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The right of this appellation is approued by the Septuagint Iudg. 13.5 where the Angell of the Lord tells Manoahs wife that she shall conceiue and beare a sonne on whose head no rasour shall come 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the childe shall be called a Nazarite vnto God Some in that place for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 do read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Nazir or a Nazarite of God and this reading is approued by f Not. in editionem LXX Eusebius Likewise Iudg. 16.18 Samson tells Delilah all his heart and saith vnto her There hath not come a rasour vpon my head 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for I am a Nazarite of God In that place for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 some read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Eusebius witnesseth in his 7. booke of Euangelicall Demonstration chap. 5. A Nazirite 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith he is according to the Septuagint 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 holy according to Aquila 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a separation according to Symmachus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vntouched from hence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Nazirite signifieth either one that is holy or one that is seperate or one that is vntouched integrious and vnspotted 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Nazarite is one that is holy according to the Septuagint Whence they haue a threefold reading of my text I raised vp of your yong men 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for a sanctification or I raised vp of your yong men 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for men sanctified or I raised vp of your yong men 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for Nazirites For Nazarites Certainely they were so called of Nazar which signifieth to separate For they were separated from the vulgar sort of men by a certaine course of life whereto they were to be tyed by vow The law that concerneth them is in the sixth of Numbers The law hath sundry branches One is Whosoeuer shall separate himselfe to vow the vow of a Nazirite to separate himselfe vnto the Lord he shall not drinke wine or strong drinke or any thing that shall make him drunken he shall not eat grapes moyst or dryed he shall not eat any thing that is made of the Vine tree from the kernels to the huske This branch you haue vers 3. 4. The second branch of the Law is Whosoeuer shall separate himselfe to vow the vow of a Nazarite there shall no rasour come vpon his head the locks of the haire of his head shall be suffered to grow It is in the 5. verse The third branch is He shall not defile himselfe with the dead that is He shall not come into the house where a dead man is neither shall he follow a dead corps to the graue This you haue vers 6 7 8. The fourth branch is If he that hath vowed the vow of a Nazarite shall very suddenly and vnawares come neere vnto a dead bodie he shall renew his Naziriteship thus first he shall shaue his head secondly he shall offer vp sacrifices These sacrifices were two Turtles or two yong Pigeons and a Lambe of the first yeare One of Turtles or Pigeons was to be offered for a sinne-offering the other for a burnt offering and the Lambe for a trespasse offering This you haue vers 9 10 11 12. The fift branch is When a Nazarite shall haue fulfilled the vow of his Naziriteship foure things are to be performed three of them by the Nazirite the fourth by the Priest First the Nazirite shall offer vp certaine sacrifices vers 14 15 16 17. Secondly he shall shaue his head vers 18. Thirdly he shall burne the haire of his head in the fire which is vnder one of the sacrifices vers 18. Fourthly the Priest shall take certaine parts of the sacrifice and shall waue them for a waue offering before the Lord vers 19 20. I haue giuen you the law of the Nazarite in fiue branches It is the law to the obseruance whereof the Nazirites in my text were obliged I raised vp of your yong men for Nazirites Nazirites You now see what they are They were yong men consecrated to the studie of the word of God and trained vp therevnto euen from their childhood vnder a seuere discipline and an austere course of life that at length they might be able to goe before the people as well by soundnes of doctrine as by the example of a good life I raised vp of your sonnes for Prophets and of your yong men for Nazirites Prophets and Nazirites Some haue put this difference betweene them that the Prophets indeed taught the people the law of God and withall foretold things to come whereas the Nazirites did only teach the law Be it so or otherwise the meaning of my text is this God would haue the ministerie of his word to be ordinarie and perpetuall among the Israelites and for that end he gaue them Prophets of their sonnes men of riper yeares and Nazirites of their yong men who were to be trained vp in Scholes among them there to be fitted for the holy ministerie Such is the blessing and it is a very great one which is here mentioned to haue bin bestowed by the Lord vpon Israel It is as I said in the beginning of this exercise it is the doctrine of the sincere worship of God and of eternall saluation togither with the free vse and passage thereof or if you will it is the ordinarie ministerie of the word The doctrine which hence I would commend vnto you
for Nazirites Is it not euen thus O yee children of Israel I the Lord aske you the question Is it not thus The points of doctrine from hence to be collected are diuers 1. God will haue the blessings and benefits which he bestoweth vpon vs euer to be had in remembrance 2. We must acknowledge that whatsoeuer good we haue we haue it from the Lord. 3. The blessings which God bestoweth vpon vs are nothing inferiour to those he bestowed vpon the Israelites I make this plaine by a briefe collation of the blessings bestowed by the Lord vpon them and vs. The Lord brought Israel out of Aegypt the house of bondage with a mighty hand and he ouerthrew Pharaoh in the red sea the same Lord hath deliuered vs from as great a bondage hath freed vs from the house of Hell and hath spoyled that infernall Pharaoh the Deuill The Lord gaue vnto the Israelites the land of the Amorites for their possession when he had driuen out the Amorites from before their face the same Lord hath giuen vs a good land for our possession and hath from out our Churches expulsed the spirituall Amorite Antichrist Balaam of Rome The Lord raised vp vnto Israel of their sonnes for Prophets the same Lord hath raised vp vnto vs of our sonnes for Prophets he giues vs orthodoxall and sound interpreters of his holy word and Pastors to declare vnto vs what his sacred will is The Lord raised vp vnto Israel of their yong men for Nazirites the same Lord hath giuen vs Schooles and Nurseries of good literature for the trayning vp of our yong men as Nazirites in knowledge and in piety yea he hath giuen vs 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one most holy Nazirite euen Christ Iesus in whom he maketh vs all 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is Nazirites that is Christians sanctifying vs by his Holy Spirit in Baptisme wherein we promised to forsake the Deuill and all his workes and to giue vp our selues wholy to the obedience and seruice of our Lord and Sauiour Iesus Christ Haec frequenter seriò cogitemus fratres Dearely beloued let vs frequently seriously thinke of these things So shall we the more esteeme Gods benefits bestowed vpon vs and shall the lesse abuse them and shall the longer enioy them Which God of his infinite mercy grant vnto vs through Iesus Christ our Lord. THE XVII LECTVRE AMOS 2.12 But yee gaue the Nazirites wine to drinke and commaunded the Prophets saying Prophecie not IN this propheticall Sermon written by Amos concerning the Israelites I haue heretofore in my eight Lecture vpon this Chapter obserued foure principall parts A Reprehension An Enumeration An Exprobation and A Commination The first is a reproofe of Israell for sinne vers 6.7.8 The second a recitall of the benefits which God hath bestowed vpon Israel vers 9.10.11 The third a twyting of Israel with their vnthankefulnesse vers 12. The fourth a threatning of punishment to befall them from the 13. verse to the end of the Chapter Of the two former the Reprehension and the Enumeration you haue at sundry times alreadie heard Now are we to proceed to the Exprobation conteined in the words at this time read vnto you For our easier vnderstanding whereof we are to cast backe an eye vpon those benefits which in the precedent verses are mentioned to haue beene bestowed by the Lord vpon his people Israel They were either Corporall or Spirituall Corporall as the destruction of the Amorites before the Israelites and for their sakes vers 9. their deliuerance out of Egypt their protection and preseruation in the wildernesse for fortie yeares together that at length they might possesse the land of the Amorite vers 10. And Spirituall as the doctrine of the sincere worship of God and of eternall saluation together with the free vse and passage thereof expressed vers 11. by the raising vp of their sonnes for Prophets and of their yong men for Nazirites These were very great benefits and worthy all thankfull acknowledgement But the people of Israel were so farre from giuing thankes for them that they a Ruffinus vilely esteemed them and too too contemptuously reiected them This appeareth in this 12. verse which I therefore call an Exprobration an vpbraiding or twyting of Israel with the foulnesse of their b Albertus Magnus ingratitude Two things here are said vnto their charge one is Their solliciting the Nazirites to breake their vow The other is their hindering the Prophets in the execution of their function The first in these words yee gaue the Nazirites wine to drinke The second in these yee commaunded the Prophets saying Prophecie not Of these in their order The first is their solliciting the Nazirites to breake their vow Ye gaue the Nazarites wine to drinke Of the name of Nazirites and of their institution I spake in my last exercise out of this place I will not now spend time vpon the repetition of that I then deliuered It shall suffice if I adde but a word or two for the further illustration thereof The c Babington in Num 6. Nazirites had their name of Nazar which signifieth to separate They were yong men separate from the ordinarie course of men and bound to a certaine peculiar course and profession of life They were Ecclesiae ornamenta sayth d Harmon in 4 〈◊〉 Moses Calvin ornaments of the Church and God would in them as in a glasse make his honor and glorie in some sort to appeare They were quasi pretiosae gemmae to shine as rich Iewels among the people of God They were tanquam signiferi ante signani duces as standard-bearers ring-leaders and chiefetaines to shew the way of diuine worship vnto others Singular was the honor and dignitie of this order and calling of Nazirites Ieremie in his Lamentations chap. 4.7 thus sets them forth Her Nazirites were purer then snow they were whiter then milke they were more ruddie in body then Rubies they were like polished Saphyres The author of this order and calling is God This appeareth by the verse next before my text There the Lord hath sayd I haue raised vp of your yong men for Nazirites The first branch of the Law that concerneth this order and calling is accurately described Num 6.3 4. Whosoeuer shall vow the vow of a Nazirite he shall absteine from wine and strong drinke he shall drinke no vineger of wine or vineger of strong drinke neither shall be drinke any liquor of grapes nor eate moist grapes nor dried All the dayes of his Naziriteship shall he eate nothing that is made of the vine tree from the kernels euen to the huske These Nazirites for the time of their Naziriteship were to apply themselues wholy to the studie of the law of God and therfore was abstinence from wine and strong drinke enioyned them God would haue them refraine all things that might trouble the braine stirre vp lust and make them vnfitly disposed for so holy a studie of
reuolted tribes the kingdome of Israel Some mention is made of Iuda incidently and by the way but the scope of the prophecie is Israel The time which was my last circumstance followeth In the dayes of Vzziah King of Iuda and in the daies of Ieroboam the sonne of Ioash King of Israel The time is set downe in generall and in particular First in generall thus In the dayes of Vzziah c. Vzziah or Ozias called also Azarias 2 King 14.21 succeeded his father Amazias in the throne of Iuda This he did in the 27th yeare of the reigne of Ieroboam in Israel as appeareth 2 King 15.1 That same Ieroboam that you may distinguish him from a former King of the same name is called in my text Ieroboam the sonne of Ioash Hereby we see in generall the time of his prophecie which is more particularly set downe in the last words two yeare before the earthquake Hee meaneth that same notable and famous earthquake mentioned also Zach. 14.5 Yee shall flie saith hee like as yee fled from the earthquake in the dayes of Vzziah King of Iuda In what yeare of Vzziahs reigne this earthquake hapned it is not to be collected out of holy scripture Flauius Iosephus Lib. 9. antiq Iudaie cap. 11. saith that this earthquake happened then when King Vzziah vsurping the Priests office went into the temple of the Lord to burne incense Ribera disproues Josephus his iudgement and saith that the earthquake happened within the fourteenth yeare of the reigne of Vzziah Some doe hold it was in the 22th yeare And the Hebrewes whom Funccius followeth in his Chronologie doe ascribe it to the 25. yeare For my part I say not in what yeare it happened Why should I speake where the holy spirit is silent It is out of doubt that there was such an earthquake in the dayes of Vzziah witnesse the Prophet Zacharie two yeares after Amos had begunne this propheticall function witnesse Amos here in my text Thus dearely beloued in the Lord haue I briefly run ouer the exposition of this first verse let mee now vpon it build some doctrine for the building vp of our selues in our holy faith You will be pleased to remember with me that Amos of a heardman or a shepherd became a blessed Prophet to carrie a terrible word and fearfull message from the liuing God to the King Nobles Priests and people of Israel The doctrine to be grounded hereupon I deliuer in this proposition God chuseth vile and despised persons to confound the great and mighty Vile and despised persons I call such as to the world to humane wisdome and to the eye of reason are of no price esteeme or worth Such as Ioseph was when he kept sheepe in Canaan with his brethren and was by them sold to the Ismaelites Gen. 37.2 27. Such as Moses was when first he was cast into the flags Exod. 2.1 Such as Dauid was while he medled with sheepfolds and followed the ewes great with young Psal 78.70 Such as were Peter Andrew Iames and Iohn while they busied themselues about mending of nets and catching of fish Matth. 4.18.21 These Joseph Moses and Dauid shepherds Peter Andrew Iames and Iohn fishermen vile and despised in the account of the world were chosen by the wisdome of the great God of heauen one to be a ruler in Egypt another to be a leader of Gods people the third to be a King the rest to be Christs Apostles Heare now a word of eternall verity and full of comfort You shall finde it Psal 113.7 8. The Lord who is high aboue all nations and glorious aboue the heauens he raiseth the needy out of the dust and lifteth vp the poore out of the dung to set him with Princes S. Pauls discourse touching this point is more large and spatious You shall find it 1 Cor. 1.27 28. God hath chosen the foolish things of this world to confound the wise and the weake things to confound the strong and vile things and things despised and things which are not to bring to nought the things that are The reason of Gods dealing thus in the aduancement of the foolish weak vile despised needy poor to places of dignity is expressed 1 Cor. 1.29 It is that no flesh should reioyce in his presence that is that no man should glory before the Lord. In this reason are two things worthy our religious considerations as Musculus well obserueth For hereby our God first suppresseth and beateth downe the pride of flesh and takes from it all glory of wisdome power and nobility and secondly whatsoeuer glory there is of wisdome power and nobilitie he doth claime and challenge it for his owne peculiar Thus haue you dearely beloued the confirmation of my doctrine The doctrine was God chooseth vile and despised persons to confound the great and mighty Be patient I beseech you while I point at some vses of it The first vse is to lift vp our minds to the contemplation of Gods good prouidence Poore shepherds and fishermen God exalteth and aduanceth into the highest places of dignitie in Church and common-wealth Hereby wee know that neither Empire nor Kingdome nor place in them of dignitie prioritie or preeminence Ecclesiasticall or politique is gotten by the industrie wisdome wit or strength of man but that all are administred ruled and gouerned by the deputation and ordination of the highest power God almightie A second vse is to stop blasphemous mouths such as are euermore open against heauen with i Cic. dâ—nat Deor. Epicurus and k Cic. ibid. Diagoras and their adherents to affirme that the God of heauen in as much as he is absolutely blessed is not to trouble himselfe with cares for this lower world that it standeth not with Gods maiesty to care for the vile abiect and despised things of this world This impious rabble and Sathans brood doe thinke that al things below the Moone are ruled by their blind Goddesse Fortune and by Chance Here must I beseech you to let your hearts be ioyned with mine in the consideration of God his sweet and neuer-sleeping care and prouidence ouer this lower world Let vs not suppose our God to be a God to halfes and in part only a God aboue and not beneath the moone a God vpon the mountaines and not in the vallies a God in the greater and not in the lesser employments The holy scriptures doe teach vs that our God examineth the least moments and tittles in the world that we can imagine to a l 1 King 17.14 handfull of meale to a m Ibid. cruse of oyle in a poore widowes house to the falling of n Mat. 10.29 sparrowes to the ground to the o Mat. 6.26 feeding of the birds of the aire to the p Psal 29.9 caluing of hinds to the q Mat. 6.30 See my 2 Ser. on Luk. 9. p. 32. clothing of the grasse of the field to the r Luk. 12.7 numbring of the haires of
our heads to the trickling of Å¿ Psal 56.8 teares downe our cheekes Why then are wee troubled with the vaine conceits of lucke fortune or chance Why will any man say this fell vnto me by good lucke or by ill lucke by good fortune or by misfortune by good chance or by mischance We may and should know that in the course of Gods prouidence all things are determined and regular This is a sure ground we may build vpon it The fish that came to deuoure Ionas may seeme to haue arriued in that place by chance yet the scripture saith the Lord had prepared a great fish to swallow Ionas Ion. 1.17 The storme it selfe which droue the pilots to his streight may likewise seeme contingent to the glimse of carnall eyes yet the Prophet saith I know that for my sake this great tempest is vpon you Ion. 1.12 The fish which Peter tooke might seeme to haue come to the angle by chance yet he brought in his mouth the tribute which Peter paid for his Lord and for himselfe Mat. 17.27 By the diuersity of the opinions among the brethren touching the manner of dispatching Ioseph out of the way wee may gather that the selling of him into Egypt was but accidentall and only agreed vpon by reason of the fit ariuall of the merchants while they were disputing and debating what they were best to doe yet saith Ioseph vnto his brethren you sent me not hither but God Gen. 45.8 What may seeme more contingent in our eies than by the glancing of an arrow from the common marke to strike a traueller that passeth by the way yet God himselfe is said to haue deliuered the man into the hand of the shooter Exod. 21.13 Some may thinke it hard fortune that Achab was so strangely made away because a certaine man hauing bent his bow and let slip his arrow at hap hazard without aime at any certaine marke t 1 King 22 34. strooke the King but here we finde no lucke nor chance at all otherwise than in respect of vs for that the shootâ—â— did no more than was denounced to the King by Micheas froâ— Gods owne mouth before the battell was begun 1 King 22.17 What in the world can be more casuall than lottery lyet Salomon teacheth that when the lots are cast into the lap the prouidence of God disposeth them Prou. 16.33 See now and acknowledge with mee the large extent of Gods good prouidence Though his dwelling be on high yet abaseth he himselfe to behold vs below From his good prouidence it is that this day we are here met together I to preach the word of God you to heare it and some of vs to bee made partakers of the blessed body and bloud of our Lord and Sauiour Iesus Christ Let vs powre out our soules in thankfulnesse before God for his blessing You are now inuited to the marriage supper of the lambe euery one that will approach vnto it let him put on his wedding garment A garment nothing like the old ragges of the Gibeonites which deceiued Ioshua Ios 9.5 A garment nothing like the suit of apparrell which Micah gaue once a yeare to his Leuite Iud. 17.10 A garment nothing like the soft clothing worne in kings courts Mat. 11.8 But a garment something like the garment of the high priest which had all the names of the tribes of Israel written vpon his brest Exod. 28.21 For this your garment is nothing else but Christ put on in whose brest and booke of merits are written and registred all the names of the faithfull but a garment something like Elias Mantle which diuided the waters 2 King 2.8 For this your garment is nothing â—lse but Christ put on who diuideth your sinnes and punishments that so you may escape from your enemies sin and death but a garment something like the garments of the Israelites in the wildernesse which did not weare 40. yeares together they wandered in the desart and yet saith Moses neither their clothes nor their shooes waxed old Deut. 29.5 For this your garment is nothing else but Christ put on whose righteousnesse lasteth for euer and his mercies cannot be worne out Hauing put on this your wedding garment doubt not of your welcome to this great feast-maker If any that heareth me this day hath not yet put on his wedding garment but is desirous to learne how to doe it let him following S Paâ—â— his counsell Rom. 13.12 cast away the workes of darknesse and put on the armour of light let him walke honestly as in the day not in gluttony and drunkennesse neither in chambering and wantonnesse nor in strife and enuying let him take no thought for the flesh to fulfill the lusts of it so shall he put on the Lord Iesus u Psal 24.7 Lift vp your heads you gates and be you lift vp ye euerlasting doores that a guest so richly apparelled may come in and sup with the King of glory And the King of glory vouchsafe so to clothe vs all that those gates and euerlasting doores may lie open to vs all So at our departure from this vally of mourning we shall haue free and easie passage into the citie of God where our corruptible shall put on incorruption and our mortality shall be swallowed vp of life Euen so be it blessed Father for thy welbeloued son Iesus Christ his sake to whom with thee in the vnity of the holy spirit bee all praise and power might and Maiesty dignity and dominion for euermore Amen THE Second Lecture AMOS 1.2 And he said the Lord shall roare from Sion and vtter his voice from Ierusalem and the dwelling places of the shepherds shall perish and the top of Carmel shall wither IN my former Sermon vpon the first verse of this chapter beloued in the Lord I commended to your religious considerations fiue circumstances 1 Touching the Prophets name It was Amos not Amos Esaies father but another Amos. 2 Concerning his former condition of life He was among the heardmen that is he was a heardman or shepherd 3 Of the place of his vsuall abode At Tekoa a little village in the confines of the Kingdome of Iuda beyond which there was not so much as a little cottage onely there was a great wildernesse called 2 Chron 20.20 the wildernesse of Tekoa a fit place for a shepherds walke 4 About the matter or argument of this prophecie implied in these words The words which he saw vpon Israel Then you heard that Amos was by the holy spirit deputed and directed with his message peculiarly and properly to the 10. reuolted tribes the kingdome of Israel 5 Of the time of the prophecie which I told you was set downe in that verse generally and specially 1 Generally In the dayes of Vzziah king of Iuda and in the daies of Ieroboam the sonne of Ioash king of Israel 2 Specially Two yeares before the earthquakâ— After my exposition giuen vpon those fiue parts of that text I recald to
your remembrances that Amos of a heardman or shepherd became a blessed Prophet to carry a terrible word and fearfull message from the liuing God to the king nobles priests and people of Israel Thereupon I commended to you this doctrine God chooseth vile and despised persons to condemne the great and mighty That doctrine proued I recommended to you the vses of it The first was to lift vp your mindes to the contemplation of Gods good prouidence Poore shepherds and fishermen God exalteth and aduanceth into the highest places of dignity in church and common wealth This might perswade you that neither Empire nor kingdome nor place in them of dignitie priority or preeminence ecclesiasticall or politique is gotten by the industry wisdome wit or strength of man but that all are administred ruled and gouerned by the deputation and ordinance of the highest power God almighty The second was to stop blasphemous mouths such as are euermore open against the God of Heauen to affirme that all things below the moone are ruled by their blind goddesse fortune and by chance Here my desire was that your hearts might be ioined with mine in the consideration of Gods most sweet and neuer sleeping care ouer vs in this lower world that we would not suppose our God to be a God to halfes and in part only a God aboue and not beneath the Moone a God in the greater and not in the lesser employments To this holy meditation I exhorted you taught by the holy scriptures that our God examineth the least moments tittles in the world that you can imagine to a handfull of meale to a cruse of oile in a poore widowes house to the falling of the Sparrowes to the ground to the feeding of the birds of the aire to the caluing of Hindes to the clothing of the grasse of the field to the numbring of the haires of our heads to the trickling of teares downe our cheekes Thus farre as Gods holie spirit assisted me I led you the last time Now let it please you with patience and reuerence to giue eare to the word of God as it followeth vers 2. And he said The Lord shall roare from Sion and vtter his voice from Ierusalem and the dwelling places of the shepherds shall perish and the top of Carmel shall wither In this verse I commend vnto you two generall parts 1 A preface to a prophecie And he said 2 The prophecie it selfe The Lord shall roare from Sion c. In the prophecie I must further commend vnto you 3. things 1 The Lord speaking Hee shall râ—are and vtter forth his voice 2 The place from whence hee speaketh from Sion and Ierusalem 3 The sequels of his speech They are two 1 Desolation to the dwelling places of the shepherds The dwelling places of the shepherds shall perish 2 Sterility and barrennesse to their fruitfull grounds The top of Carmel shall wither The first generall part the preface to the prophecie I must first speake vnto And he said He that is Amos Amos the heardman or shepherd whose dwelling was at Tekoa He said what said he Euen the words which he saw vpon Israel that is he spake the words of God committed to him by that kinde of propheticall instinct and motion which is commonly tearmed vision the words of God which were disclosed or reuealed to him in a vision Amos spake but his words were Gods words Here dearely beloued we may learne whence the holy Scriptures haue their soueraigne authority Their authority is from aboue euen from the Lord whose name is Iehouah whose a Matth. 5.34 throne is the heauen of heauens and the b Habak 3.15 sea his floare to walke in the c Esai 66.1 earth his footstoole to tread vpon who hath a chaire in the conscience and sits in the d Psal 7.9 heart of man and possesseth his secret reines and diuides betwixt the flesh and the skinne and shaketh his inmost powers as the e Psal 29.8 thunder shaketh the wildernesse of Cades This powerfull and great Iehouah God almighty spake in old time to our fathers by the mouth of Moses Exod. 4.12 and in the mouthes of all his Prophets Heb. 1.1 Know this saith S. Peter in his second epistle 1 ch ver 20. That no Prophecie in the Scripture is of any priuate motion Marke his reason ver 21. for the Prophecie came not in old time by the will of man but holy men of God spake as they were moued by the holy Ghost Hence sprang these vsuall and familiar speeches in the bookes of the Prophets The word of the Lord came vnto mee The Lord God hath spoken Thus saith the Lord and the like This Lord who thus spake in old time by his Prophets did in fulnesse of time when he sent his Son to consummate and perfect the worke of mans redemption speake by his blessed Euangelists and Apostles This appeareth by the faithfull promise made them Mat. 10.19 Take no thought how or what yee shall speake for it shall be giuen you what yee shall say It is not yee that speake but the spirit of your Father that speaketh in you It must stand for truth in despight of al the powers of darknesse which is recorded 2 Tim. 3 16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The whole Scripture and euery parcell thereof is giuen by inspiration of God and hath inward witnesse from that Spirit which is the author of all truth Hence ariseth this true position Scriptura est authentica regula tum fidei tum vitae nostrae The word of God which by an excellencie we call the Scripture is an infallible rule both of our faith and also of our life And another posiâ—ion followeth herevpon The authority of holy Scripture is greater than the authority of the Church Our obseruation here may be Since such is the worth of holy Scripture by reason of the author of it as that it is the perfect rule for our faith and life and is of greater authority than the Church it must be our part to take heed vnto it to heare it and to reade it with reuerence obsequie and docility This worth dignity and excellency of holy Scripture which is Gods holy word now commended vnto you yeeldeth a very harsh and vnpleasant sound to euery Popishly affected eare and may serue to condemne the Romish Church of impiety and sinne for her neglect and contempt of so inestimable a treasure How little they esteeme of Gods wriâ—ten word the word of life and sole food of our soules the graue and learned f B. Iewel defence of the Apologie par 4. chap 19. 20. §. 1. Brentius in his preface vpon Iacobus Andreas against Hosius makes it plaine vnto vs while he tels of the crying out against the holy Scriptures as if they were blinde and doubtfull and a dumbe schoolemaster and a killing writ and a dead letter yea and if it may like those reuerend fathers no better than Aesops fables Now lest
Iudge with that he rose vp and tooke the Bible in one of his hands and struck it with the other we stand saith he before the face of this Iudge See now I am here I vse his owne words as they are set downe by Dauid Rungius in his description of the forenamed Colloquie Ecce adsum behold now I am here let the holy Spirit iudge me if he can by this Scripture let him condemne me if he can by Scripture the holy Spirit cannot iudge me by Scripture he cannot let him doe it if he can he cannot condemne me by Scripture Increpet te Deus Sathan Gretser we doubt not but that the Lord hath or will rebuke thee Dearely beloued in the Lord Schollers can tell you of Brontes Steropes Pyracmon Polyphemus and others of that rabble of Cyclops and Giants who made a head and banded themselues together to plucke Iupiter from out his throne Behold in this Iesuite Verè Cyclopicam audaciam as great impudency as euer was seen in any Cyclops face that a man by profession a Christian and among Popish Christians of the precise sect a sanctified Iesuite should challenge to a single combat God Almighty who would thinke it Some that were at the Colloquie at Worms An. 1557. haue often remembred in their common talke c Rung Colloq Ratisb Q. 2. a. a new insolent and vnheard of assertion maintained by the Papists Sacram Scripturam non esse vocem iudicis sed materiam litis that the holy Scripture is not a Iudges voiâ—e but rather the matter of strife and contention It was indeed a strange assertion and by a consâ—quent striking God himselfe the author of holy Scripture Yet you see it is by our modern Iesuits this day matched forasmuch as with their impiouâ— assertions touching holy Scripture they doe directly strike the holy Spirit It is an old saying Ex vngue Leonem A man may know a Lyon by his claw Surely let men of vnderstanding consider the audaciousnesse impudency and fury of railing with which those Iesuits beforenamed haue beene throughly replenished they must acknowledge and confesse that those Iesuits were guided by the Spirit of lyes and blasphemies You already see the readinesse of Popish Doctors to tread Scripture vnder foot and to doe it all the disgrace they can Yet giue mee leaue I beseech you by some instance to shew the same vnto you The instance which I make choise of is Gods soueraignety ouer the Kings and Kingdomes of this world q Hereof I entreated in a Sermon vpon Hos 10.7 Kings and Kingdomes are wholly and alone in the disposition of the Almighty A truth included within the generall doctrine commended by S. Paul to the Romans chap. 13.1 All powers that be are ordained of God acknowledged by Elihu Iob 34.24 God shall breake the mighty and set vp other in their stead expressed in the prayer of Daniel chap. 2.21 God taketh away Kings and setteth vp Kings proclaimed as in the Lords owne words Prou. 8.15 16. By me Kings reigne by me Princes Nobles and Iudges doe rule This truth hath 3. branches displayed in so many propositions by Lipsius in his r In Monitis Politicis politique aduertisements Lib. 1. c. 5. 1 Kings and Kingdomes are giuen by God 2 Kings and Kingdomes are taken away by God 3 Kings and Kingdomes are ordered ruled gouerned by God All three are further made good in the infallible euidence of the written word of God The first was Å¿ Regna à Deo reges dâ—ri Lipsius Mouit Polit. lib. 1. c. 5 p 24. Kings and Kingdomes are giuen by God Thus saith the Lord of Sauls successour 1 Sam. 16.1 I haue prouided me a King among the sonnes of Ischai and of the reuolt of the ten tribes in the rent of the kingdome of Israel 1 King 12.24 This thing is done by me and of the victories which Nabuchodonosor was to get ouer the King of Iudah and other his neighbour Kings the Kings of Edom of Moab of the Ammonites Trem. Ps 75.7 of Tyre of Zidon Ier. 27.6 I haue giuen all these lands into the hand of Nabuchodonosor the King of Babel my seruant It is true which we learne Psal 75.6 Aduancement is neither from the East nor from the West nor from the wildernesse Our God is iudge he alone aduanceth You see now it is plaine by holy Scripture that Kings and Kingdomes are giuen by God The second was t Regna à Deo Reges tolli Lips ib. pag 28. Kings and Kingdomes are taken away by God That Gods hand is likewise exercised in the remouall of Kings and translation of kingdomes it s well known as by the aboue-cited texts of Scripture so by diuine examples whereof I might make along recitall would I remember you out of Gen. 14. of the fall of those Kings deliuered into the hands of Abraham out of Exod. 14. and 15. of Pharaohs ouerthrow in the red sea out of Dan. 4. and 5 of Nabuchadnezzâ—r and Belshazzar his sonne dispossessed of their crownes and out of other places of the diuinely inspired word of like patterns It s plaine without any further proofe that Kings and Kingdomes are taken away by God The third was * Regna à Deo Reges tempâ—rari Lips Ibid. p. 34. Kings and Kingdomes are ordered ruled gouerned by God For proofe hereof I need no more but remember you of that which I recommended to you in the beginning of this Sermon euen of the wonderfull extent of Gods care and prouidence to the least bâ—sest things in this world as I said to a handfull of meale to a cruise of oile in a poore widowes house to the falling of sparrowes to the ground to the feeding of the birds of the aire to the caluing of hindes to the clothing of the grasse of the field to the numbring of the haires of our heads to the trickling of teares down our cheeks Shall God care for these vile and base things and shall he not much more order rule and gouerne Kings and kingdomes Now beloued in the Lord you see by the euidence of holy Scripture that Kings and kingdomes are wholy and alone in the disposition of the Almighty Giue care I beseech you while I shew you how this doctrine and the holy word of God whereon it is grounded is in popish religion neglected disgraced troden vnder foot Romes chiefest champion Cardinall Bellarmine in his fifth booke De Rom. Pontif. cap. 7. doth exempt Kings and kingdomes from the disposition of the Lord of heauen notwithstanding the eternall truth in the holy Scriptures This he doth in foure positions 1. Å¿ Bellarm. de Rom. Pontif. lib. 5. cap. 7. §. Probatur Tenentur Christiani non patisuperse Regem non Christianum si ille conetur auertere populum à fide Princes if they goe about auertere populum à fide to auert their people from the faith the faith of the Church of Rome then by the consent of
all they may and must be dispossessed of their scepters and regalities 2. t Jbid. §. Quod si Quod si Christiani olim non deposâ—erun Neronem Dâ—ocletianum Iulianum Apostatam Valentem Arianum similes id fuit quia dâ—erant vires temporales Christianis If the Christians in times past deposed not Nero Diocletian Iulian the Apostata Valens the Arian and other like tyrants id fuit quia deerant vires temporales Christianis it was because they wanted power and force and were not strong enough for that attempt 3. u Ibid. §. At non At non tenentur Christiani immâ— nec dâ—bent cum euidenti periculo religionis tolerare Regem infideleÌ„ Christians are not bound to tolerate a king that is an infidell or a King not a Papist Not bound to tolerate him Nay saith Bellarmine they must not tolerate such a one cum euidenti periculo religionis if the toleration of him be an euident danger to their religion 4 x Ibid. §. At non De iure humano est quod hunc aut illum habeamus regem It is by the law of man that we haue this or that man to be our King This last position is formerly auowed by the same author in the same booke but in the second Chapter with opposition and disgrace to the soueraigntie of the Lord of hosts y §. Quod ad primum D minium non descendit ex iure diuino sed ex iure genâ—ium K ngdomes and dominion are not by the law of God but by the law of nations It is an impious blasphemous and atheologicall assertion From these positions of the great Iesuite by a necessary inference doe follow these two conclusions 1 That the Papists would most willingly depriue our most gracious Soueraigne of his royall throne and regality if they were of force and power so to doe 2 That all subiects of this land may stand in manifest rebellion against their King because he is no Papist Both which are summarily acknowledged by his royall Maiesty in his excellent speech the 5. of Nouember z Ann. Dâ—m 1605. last The a C. 2. a. Romish Catholiques by the grounds of their religion doe maintaine that it is lawfull or rather meritorious to murther Princes or people for quarrell of religion By the grounds of popish religion it is lawfull yea meritorious for Papists to murther Kings which are not Papists You see his Maiesties royall acknowledgement of impiety in the grounds of Romish religion You will not doubt of it if you rightly esteeme that same late thrise damnable diabolicall and matchlesse plot conceiued in the wombe of that religion with a full resolution to consume at once our pious King and this flourishing kingdome You perceiue now in what contempt and disgrace the popish faction holdeth the holy Scriptures the written word of God The written word of God expresly requireth obedience vnto Princes as placed in their thrones by Gods sole authority But the Popish religion maintaineth rebellion against Princes as placed in their thrones by mans sole authority Which will you follow the holy word of God or the doctrine of the Romish Church Beloued remeÌ„ber what I told you in the beginning of this exercise though Amos spake yet his words were Gods words remember that God is the author of holy Scripture and then for his sake for the authors sake for Gods sake you will bee perswaded to take heed vnto it to heare it and reade it with reuerence obsequie and docility We the branches of the same vine that bare our predecessors to whom by deuolution the sacred Statutes of the eternall God the holy Scriptures are come must esteeme of them all for b D. King B. of Lond. vpon Ion. lect 1. p. 2. Gods most royall and celestiall Testament the oracles of his 〈◊〉 â—â—nly 〈…〉 â—led counsailes milke from his sacred 〈◊〉 the 〈◊〉 â—pledge of his fauour to his Church the light of our 〈◊〉 c Ierem. 15 1â— â—oy of our hearts d Lament 4.20 breath of our nostrils 〈…〉 of our hope groâ—nd of out loue 〈…〉 future blessednesse Behold the value and price of the words which Amos saw vpon Israel which God willing with all my diligence and best paines I will expound to you hereafter as occasion shall be ministred Now leâ— vs pâ—wre out our soules in thankâ—ulnâ—sse before the Lord for that he hath beene pleased this day to gather vs together to be hearers of his holy word and partakers of the blessed Sacrament of the body and bloud of our Lord Iesus Christ thereby to confirme our holy faith in vs. We thanke thee therefore good Father and beseech thee more and more to feed vs with the neuer perishing food of thy holy word that by it being made cleane and sanctified wee may in due time haue free passage from this vally of teares to the city of ioy Ierusalem wich is aboue where this corruptible shall put on incorruption and our mortality shall bee swallowed vp of life So be it THE Third Lecture AMOS 1.2 And he said the Lord shall roare from Sion â—nd vtter his voice from Ierusalem and the dwelling places of the shepherds shall perish and the top of Carmel shall wither VPon the preface to this prophecie these words and he said my last lecture was bestowed wherein because whatsoeuer Amos the heardman spake was the word of God I endeuoured to shew forth the worth dignity and excellency of the word of God commonly called by the name of holy Scripture A point that yeeldeth a very harsh and vnpleasant sound to euery popishly affected eare as then at large I made plaine out of popish mouths and practise Order now requireth that I goe on to the next generall part of this text to the prophecie it selfe The first point therein to be recommended at this time vnto you is the Lord speaking The Lord shall roare and vtter his voice wherein I desire you to obserue with me who it is that speaketh how he speaketh Who speaketh It is the Lord. How speaketh he He roareth and vttereth forth his voice First of him that speaketh He is in the Hebrew text called Iehouah which is the a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 King B. of London vpon Jonas Lect. 11. pag. 152. honourablest name belonging to the great God of Heauen Much might be spoken of it would I apply my selfe to the curiosity of Cabalists and Rabbins as that it is a name b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Zanch. de nat Dei lib. 1 c. 13. not to be pronounced or taken within polluted lips that it is a c Cael. Rhodiginus Lâ—ct antiq lib 2. cap. 9. Quem nos Deum nun cupamus Aegyptii Thâ—â—t Persae dicunt Syre Magorum disciplina Orsi vnde profluxit Oromasis Tam apud Hebraeorum gentem ellebre est quatuor vocalium Dei sacrâ—Ì„ nomen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quod inde Tetragrammaton dicunt alia voce
exprimitur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Graetis vero 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 appellatur Arabibus Alla. Sic Zanch. de natura Dei lib. 1. c. 13. Apud Graecos post Hebraâ—s nomen Dei nempe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quatuor conflat literis Sic apud Latinos Deut vnde Hispani dicunt Dios Itali Idio Galli Dieu Germanis quoque Anglic quatuor est liâ—erarum GOTE Sic Chaldaeiâ— Syris 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Arabibus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Aethiâ—pibus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Aegytiis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Assyrijs 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Persis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Magis est Orsâ— Dalmatis scu Illyricis Bogi Maometanis Abâ—d Gentibus in mundo noâ—o repertis Zimi name of foure letters in all tongues and languages and that these foure letters in Hebrew are all d Lit. rae quiâ—scentes letters of Rest to signifie vnto vs that the rest repose and tranquillity of all the creatures in the world is in God alone that it is a e Zanch. vbi supra powerfull name for the working of miracles and that Christ and Moses had by it done great wonders But my tongue shall neuer enlarge that which my soule abhorreth such brain-sick superstitious and blasphemous inuentions Yet this I dare auouch before you that there is some secret in this name It is plaine Exod. 6.3 There the Lord speaking vnto Moses saith I appeared vnto Abraham to Isaac and to Iacob by the name of a strong omnipotent and all-sufficient God but by nay name Iehouah was I not knowne vnto them I vnfold this secret This great name Iehouah first it importeth the eternity of Gods essence in himselfe that he is f Heb. 13.8 yesterday and to day and the same for euer g 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 h Act. 17.28 life motion and being God is the being of all his creatures not that they are the same that he is but because of i Rom. 11.36 him and in him and by him are all things And last of all it is the Memâ—riall of God vnto all ages as himselfe cals it Exod. 3.15 the memoriall of his faithfulnesse his truth his constancy in the performance of his promises And therefore whensoeuer in any of the Prophets God promiseth or threatneth any great matter to assure vs of the most certaine euent of such his promise or threatning he addes vnto it his name Iehouah In stead of this Hebrew name Iehouah the most proper name of God the 70. Interpreters of the old Testament doe euery where vse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Greeke name a name of power well â—â—iting with the liuing true and only God For he hath plenum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The power and authority which hee hath ouer all things is soueraigne and without controlement Hee that made the heauens and spread them out like a k Psal 104.2 curtaine to cloath himselfe with light as with a garment hee can againe l Esai 50 3. cloath the heauen with darknesse and make a sacke their couering He that made the sea to m Psal 104.3 lay the beames of his chamber therein and n Ierem. 5.22 placed the sand for bounds vnto it by a perpetuall decree not to be passed ouer howsoeuer the waues therof shall rage and roare he can with a word o Iob 16.12 smite the pride thereof At his rebuke the flouds shall be turned p Esai 50.2 into a wildernesse the Sea shall be dried vp the fish shall rot for want of water and die for thirst Hee that made the drie land and so set it vpon q Psal 104.5 foundations that it should neuer moue he can couer her againe with the deepe as with a garment and so rocke her that she shall r Psal 107.27 reele to and fro and stagger like a drunken man So powerfull a God may well bee named from power 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the absolute Lord ruler and commander of all things This name of power 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fitly put for the Hebrew name Iehouah commonly rendred in our English tongue Lord is in the writings of the Apostles simply and absolutely if the learned haue made a Å¿ Zarch de Attrib lib. 1. c. 17. iust calculation ascribed vnto Christ a thousand times and may serue for sufficient proofe of the deitie of Christ t Heb. 1.3 For it imports thus much that Christ the engraued forme of his Father sitting at the right hand of the Maiestie in the highest places is together with the Father and the Holy Ghost the author and gouernour of all things and in a very speciall manner he is the heire of the house of God the mighty protector of the Church Christ the only begotten Sonne of God hee is the Lord yet so that neither the Father nor the Holy Ghost are excluded from dominion The Father is Lord the Holy Ghost is Lord too For in all the works of God ad extra so we speake in the schooles but to speake more vnderstandingly to your capacities in all externall works each person of the Trinitie hath his operation Yet so that a common distinction â—re obserued For these externall workes of God doe admit a double consideration u Zanch. de Incarn lib. 2. c. 3. q. 1. Thes 2. either they are begunne x Extra diuinas personas without the Diuine persons and ended y In aliqua personarum in some one of them or they are both begunne and ended without the Diuine persons The workes of God begunne externally and ended in some one of the persons what are they They are such as was the Voice of the Father concerning Christ z Matth. 3.17 This is my beloued sonne a voice formed by all three persons yet vttered only by the Father They are such as was that a Matth. 3.16 Doue descending vpon Christ at his baptisme a Doue framed by all three persons yet appropriate only to the Holy Ghost They are such as were the body and soule of Christ a body and soule created by all three persons yet assumed only by the sonne of God This is that obuious and much vsed distinction in schoole diuinity Iâ—châ—â—tiâ—è terminâ—â—â—è I thus expound â—t In these now named workes of God the voice that was spoken vnto Christ the Doue that descended vpon Christ the body and soule of Christ wee are to consider two things their beginning and their end If wee respect their beginning they are the workes of the whole Trinitie common vnto all but â—â—spect â—â— their perfection and 〈◊〉 they are â—â— I 〈◊〉 common but hypostaticall and personall for so the voice is the Fathers â—one the Doue is the Holy Ghosts alone the reasonable soule and humane flesh are the Sonnes alone
Besides these there are other workes of God as begun so ended also extra personas externally and they are of two sorâ—s either supernaturall such I call the â—â—raculous workes of God or naturall such as are the creation of the world the preseruation of the same and the gouernment of it All these workes of which kinde soeuer whether miraculous or workes of nature are common to the whole Trinity The Father worketh the Sonâ—â— worketh and the Holy Ghost worketh as in doing of wonders so in creating all things in preseruing all things in gouerning all things Whereupon followeth that which before I affirmed that as the Father is Lord so the Son is Lord and the Holy Ghost iâ— Lord also So the Lord whom I commend vnto you foâ— the speaker in my text is the Vnity in Trinity one God in three persons God Almighty the Father Sonne and Holy Ghost Before I goe on to shew you how he speaketh I must make bold vpon your patience to tell you of some duties necessarie duties to be performed by vs towards him as Lord. God is the Lord we are his seruants The duties wee owâ— him in this respect are three to obey him to serue him to profit him The first duty required of vs is obedience vnto God his word laws and commandements This duty whosoeuer performeth shall easily performe the second duty to wit faithfull seruice with all care and diligence to doe whatsoeuer worke it pleaseth God to employ him in and shall not leaue vndone the third duty but shall doe good and be profitable vnto the Lord. All these duties were well discharged by our first parent Adam As long as he was inuested with his robe of innocency he was perfectly obedient a faithfull seruant and profitable to his Lord. Now if it will be doubted here how a man should be profitable to God thus I answer That Gods riches doe consist in his glory and therefore if his glory be increased and enlarged his aduantage is procured The parable of the talents Mat. 25.14 confirmeth this point The parable is there plainly deliuered vnto you The meaning of it is that God giueth vs his graces to this end that wee should vse and increase them for his aduantage Yea God there compareth himselfe to a couetous vsurer â—o greedy of gaine as that he reapeth where he sowed not and gathereth where he scattered not By all meanes he laboureth to gaine glory to himselfe Eliphaz in the 22. chapt of Iob vers 2 3. seemeth in word to thwart and crosse this doctrine For saith he may a man be profitable vnto God Is it any thing to the Almighty that thou are righteous Or is it profitable to him that thou makest thy waies vpright I answer that God indeed is not so tied to man but that he can set forth his glory without him or his righteousnesse yea hee can glorifie himselfe in the vnrighteousnesse and destruction of man yet I say that to stirre vp man to holinesse it pleaseth God in mercy to count only that glory gained which is gained by the obedience of his seruants And therefore I say againe that Adam in the state of his innocency was perfectly obedient a faithfull seruant and profitable to his Lord. But alas man once beautified with innocency with holinesse and with the grace of God is now spoiled of his robes the Queene once cloathed with a vesture of needle worke wrought about with divers colours is now strâ—pt of her iewels and the soule of man once full of grace is now robbed of her ornaments rich attire My meaning is that man once able to present himselfe spotlâ—sse and without blame before the lambe is now fallen from that grace The Preacher Eccl. 7.20 doth assure vs that there is no man iust in the earth that doth good and sinneth not So much doth Solomons question import Prou. 20.9 Who can say I haue purged my heart I am cleane from my sin O saith Eliphaz vnto Iob cap. 15.14 What is man that he should be cleane and he that is borne of a woman that he should be iust Behold saith he God hath found no stedfastnesse in his Saints yea the heauens are not cleane in his sight how much more is man vnstedfast how much more abominable and filthy drinking iniquity like water When the Lord looked downe from heauen to see whether there were any childe of man that would vnderstand and seeke God Ps 14.2 could he finde any one framed according to the rule of that perfection which he requireth He could not This hee found that all were gone out of the way that all were corrupt that there was none that did good no not one So sinfull is man in his whole race sinfull in his conception sinfull in his birth in euery deed word and thought wholly sinfull The actions of his hands the words of his lips the motions of his heart when they seeme to be most pure and sanctified yet then are they as vncleane things and filthy â—â—uts Esay 64.6 So that that which is spoken of cursed Cain Gen. 4.14 may in some sense be applied to man in generall that for his sinne he is cast forth from the presence of God and is now become a fugitiue and a vagabond vpon the earth I will not prosecute this point of mans nakednesse any farther By this which hath beene spoken it appeareth plainly how vnfit man is to fulfill those good duties required of him by his Lord God For his first dutie in stead of obedience hee continually breaketh the commandements of his God in thought word and deed For his second duty in stead of waiting vpon God to doe him seruice he serueth Sathan sinne and his owne corrupt desires For his third duty in stead of bringing any aduantage of glory vnto God he dishonoureth him by all meanes leading his life as if there were no God You haue seene now the miserable and wretched estate of man by nature the vassall and slaue of sinne with whom it fareth as it did with Pharaohs seruants when they had sinned against their Lord Gen. 40. You know the story how Pharaohs chiefe Butler was restored to his former dignity when as the Baker was hanged These two seruants of Pharaoh may resemble two sorts of men exiled from paradise and from the presence of God because of their sinne to liue vpon the face of the earth as it were in a dungeon full of miserie namely the reprobate and the elect For the reprobate as they liue so they die in this dungeon and doe die eternally but the elect they are pardoned and restored to their former dignity and enabled by Christ their redeemer and reconciler to God to performe their duties to their Lord their duties of obedience of faithfull seruice and of profitablenesse to obey the commandements of God to performe whatsoeuer seruice is enioyned them and to procure aduantage of glory to their Lord. Beloued I doubt not but that all we who are now
religiously assembled in this place are the elect of God chosen by him in Christ Iesus * Ephes 1.4 before the foundation of the world to bee holy and without blame before him in loue yet I feare me should we enter into our owne hearts and examine our selues how we haue walked in dutifulnesse towards him our best course will be to runne vnto him with a Peccanimus in our mouthes Lord we haue z Luk. 15.18 sinned against heauen and before thee and are not worthy to be called thy seruants By the first branch of our duty we are required to be obedient seruants but we haue beene a Ezech. 2.4 hard offace and stiffe hearted a rebellious of-spring like vnto our fathers By the second branch of our duty wee are required to be faithfull seruants but we haue made a couenant with b Rom. 6.19 vncleannesse and iniquity to serue them By the third branch of our duty we are required to bee profitable seruants but when wee should haue c Mat. 25.27 put our Lords mony to the exchangers for his greater vantage we haue d Vers 25. hid it in the earth Lord enter not into account with vs e Iob 9.3 wee cannot answer thee one of a thousand Now dearely beloued suffer a word of exhortation let the remembrance of your holy duties by you to be performed to the Lord your God be like f Ecclus 49.1 the composition of the perfume that is made by the art of the Apothecary sweet as hony in your mouths and as musicke at a banket of wine Bee it vnto you g Ezech. 16.11 12. as bracelets vpon your hands as chaines about your necks as frontlets vpon your faces as earings in your eares as beautifull crownes vpon your heads let it bee written in your hearts as h Ierem. 17.1 with a pen of iron or point of a Diamond neuer to bee razed out Shall I deliuer this your duty vnto you in blessed Pauls words In blessed Pauls words this is your duty to i 1 Thes 2.12 walke worthy of the Lord Coloss 1.10 To walke worthy your vocation Ephes 4.1 To walke as children of the light Ephes 5.8 To walke in newnesse of life Rom. 6.4 To walke in loue Ephes 5.2 To haue your conuersation as it becommeth the Gospell of Christ Phil. 1.27 To behaue your selues honestly towards them that are without 1 Thess 4.12 To walke honestly as in the day Rom. 13.13 If you take thought k Rom. 13.14 for your flesh to fulfill the lusts of it if your eyes are l 1 Ioh. 2.11 blindeâ— with m 2 Tim. 3.4 loue of pleasures if you haue n Ephes 5.11 fellowship with the vnfruitfull workes of darknesse you are out of the way and doe much faile in the performance of your holy duty And to keepe you the better in the right way let me plainly tell you out of 1 Cor. 6.9 and Ephes 5.5 That neither Idolaters nor the couetous nor extortioners nor theeues nor adulterers nor fornicators nor buggerers nor wantons nor drunkards nor raylers shall haue any inheritance in the kingdome of God Haue not some of vs beene such yet to such there is ministred a word of comfort 1 Cor. 6.11 First is our accusation Such were some of you then followeth our comfort but yee are washed but ye are saâ—ctified but ye are iustified in the name of the Lord Iesus and by the spirit of God Is this true beloued Are we washed and sanctified and iustified in the name of the Lord Iesus and by the spirit of God why then resolue we to follow S. Paules aduice Phil. 4.8 Whatsoeuer things are true and honest and iust and pure and doe pertaine to loue and are of good report if there be any vertue or praise resolue we to thinke on these things thinke we on these things to doe them and we shall well performe our holy duties to our Lord. Thus farre of my first note touching the speaker who speaketh Now followeth my other note How he speaketh He shall roare and vtter his voice The metaphor of roaring with reference vnto God is frequent and much vsed in holy Scripture You find it as here so Ierem. 25.30 ioyned with the voice of the Lord The Lord shall roare from aboue and thrust out his voice from his holy habitation And so againe Ioel. 3.16 where you haue the very words of my text The Lord shall roare out of Sion and vtter his voice from Ierusalem You shall find it without any mention of the Lords voice Hos 11.10 The Lord shall roare like a Lion when he shall roare then the children of the West shall feare You shall find it with application Amos 3.8 The Lyon hath roared who will not bee afraid The Lord God hath spoken who can but prophecie S. Hierome acknowledgeth this metaphor to be very fit out of Amos his mouth for as much as it is fit for euery man to vse in his speech such examples and similitudes as are most familiar to him in his owne art dayly course and trade of life It s fit for a sea faring man to compare his heauinesse to a tempest his losse to a shipwracke his enemies to contrary winds fit for â— souldier to tell of his sword his buckler his coat of male his launce his helmet his musket his wounds his victorie fit for a husbandman to be talking of his oxen his kine his sheepe his grounds Not vnfitly then doth Amos our Prophet sometimes a shepherd one that kept his sheepe in the waste wildernesse of Tekoa where many a time he had heard the Lions roare compare the terrible and dreadfull voice of the liuing God to the roaring of Lions The Lord shall roare By this hyperbolicall forme of speech the holy Spirit conuinceth vs of stupidity and dulnesse as vnable to entertaine any admonition from God except he speak vnto vs after an extraordinary manner For this reason euen for our dulnes sake is God herein my text compared to a Lion He shall roare The meaning of this phrase is opened by the next words He shall vtter his voice It will be no lost labour to consider how God an incorporeall and spirituall essence deuoid of such parts of nature by which we are enabled to speak may himselfe be said to speake and vtter a voice That he spake it is well known to them to whom the Scriptures are not vnknowne He spake with Adam Eue and the serpent with Noah with Abraham 8. times with Isaac with Iacob with Moses and the Prophets with Christ and the Apostles But how he spake that is disputed of by the ancient and learned Fathers S. o In cap. 7. Esai Basil is of opinion that the Prophets did not at all with their outward eares heare God speaking to them but that the word of the Lord is said to haue come vnto them because their mindes were illuminated and their vnderstâ—nding enlightned by the shining of the true
turned Good Lord open thou our eares that if it be thy holy will either to Roare vnto vs or to speake with a milder voice either to come against in iudgement or to visit vs in mercy wee may readily heare thee and yeeld obedience and as obedient children receiue the promise of eternall inheritance So when the time of our separation shall be that we must leaue this world a place of darknesse of trouble of vexation of anguish thou Lord wilt translate vs to a better place a place of light where darknesse shall be no more a place of rest where trouble shall be no more a place of delight where vexation shall be no more a place of endlesse and vnspeakable ioyes where anguish shall be no more There this corruptible shall put on incorruption and our mortality shall be swallowed vp of life Euen so be it THE Fourth Lecture AMOS 1.2 And hee said the Lord shall roare from Sion and vtter his voice from Ierusalem and the dwelling places of the shepherds shall perish and the top of Carmel shall wither IN my last exercise I entreated of the Speaker Now am I to entreat of the places from whence hee speaketh expressed in two names Sion and Ierusalem The Lord shall roare from Sion and vtter his voice from Ierusalem c. Sion I read in holy Scripture of two Sions The one is Deut. 4.48 a hill of the Amorites the same with Hermon Moses there calleth it a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sion by the figure b Iunius in Deut. 3.9 Syncope the right name of it is c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sirion and so recorded Deut. 3.9 The other d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sion is the Sion in my Text mount Sion in Iudah vpon the â—op whereof was another mountaine e Drusius obseru 14.21 Not. Iunius in Psal 48.3 Moria vpon which stood the Temple of the Lord. Before it was called the f 2 Sam. 5.7 Tower or Fort of Sion It was a fortresse a bulwarke a strong hold and place of defence for the Iebusites the inhabitants of the land against their enemies Against these Iebusites King Dauid came with a warlike power speedily surprised their fort built round about it dwelt in it and called it his g The City of Dauid owne City as appeareth 2 Sam. 5.9 This is the city of Dauid so much h 2 Sam 5.7 1 King 8.1 1 Chron. 11.5 2 Chron. 5.2 mentioned in the sacred bookes of Samuel the Kings and Chronicles To this his owne City mount Sion Dauid accompanied with the Elders and Captaines of Israel i 2 Sam. 6.15 brought the Arke of the Lord with shouting with cornets with trumpets with cymbals with viols with harps as is plaine by the story 1 Chron. cap. 15. and 16. Now began the holy exercises of religion duly to be obserued in this city of Dauid mount Sion was now the place of the Name of the Lord of boasts Hitherto belongeth that same excellent description and commendation of mount Sion Psal 48.1 2 3. Mount Sion lying northward from Ierusalem is faire in situation It is the city of the great King the city of God Gods holy mountaine the ioy of the whole earth In the palaces thereof God is well knowne for a sure refuge In this city of Dauid the holy mount Sion the Lord of hoasts whom the k 1 Kâ—ng 8.27 2 Chron. 6.18 Heauens and the Heauen of Heauens are not able to containe is said to l Psal 74.2 dwell Psal 9.11 not that hee is tied to any place but because there were the most manifest and often testimonies of his residence Thus is Sion taken literally It is also taken spiritually by a Synecdoche for the Church Spouse and Kingdome of Christ as Psal 2.6 where God is said to haue annointed his King ouer Sion the hill of his holinesse Sion there is not to be vnderstood the terrestriall Sion by Ierusalem but another Sion elect and spirituall not of this world holy Sion so called for the grace of sanctification powred out vpon it euen the holy Church of Christ whereto doe appertaine the holy Patriarchs the Prophets the Apostles the vniuersall multitude of beleeuers throughout not only Israel but the whole world Sion in this signification is obuious in holy Scripture To which sense by the daughters of Sion in the m Psal 149. â— Psalmes of Dauid in n Cantic 3.11 Salomons song in the prophecies of o Esay 3 16 17. Psaâ— 4.4 Esay and p Ioel. 2.23 Ioel you may vnderstand the faithfull members of the Church of Christ There is yet one other signification of Sion It s put for Heauen as learned Drusius in his notes vpon my text obserueth The like obseruation is made by Theophylact and Oecumenius commenting vpon Heb. 12.22 Now the Sion in my text from whence the Lord is said to roare to speake terribly and dreadfully is either the Temple vpon mount Sion by Ierusalem or the Church of Christ wherof Sion is a type Sion the holy one of Israel whose walls are saluation and gates praise or the Heauen of Heauens the most proper place of Gods residence Ierusalem Of old this city was called Salem as Gen. 14.18 when Melchisedeck King thereof brought forth bread and wine to refresh Abram and his followers Afterward it was possessed by the Iebusites and named Iebus Iudg. 19.10 Peter Martyr in 2 Sam. 5.6 from both these names Iâ—bus and Salem supposeth that by the change of a few letters Ierusalem hath had her name and not from the mountaines called Solymi as some doe coniecture but erre for that the mountaines Solymi were in Pisidia not in Iudea Many were the names of this city Some of them Benedictus in his marginall note vpon Iosua chap. 10. nameth in a distich Solyma Luza Bethel Ierosolyma Iebus Helia Vrbs sacra Ierusalem dicitur atque Salem In this distich 9. names of this one city are couched together Solyma Ierosolyma Ierusalem Iebus Salem Bethel Helia Luza the holy City Drusius obseruat sacr lib. 14. cap. 21. noteth that Ierusalem did consist of two parts the one was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the lower city the other 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the higher city This higher city was Sion or mount Sion whereof you haue already heard and was diuersly tearmed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the city of Dauid the fort the fort of Sion the tower of Sion But I come not to preach names vnto you Will you heare of the honour of this city they that were aliue when Ierusalem flourished to haue q Psal 48.12 numbred her towers to haue considered her wals to haue marked her bulwarks and to haue told their posterity of it might haue made a report scarcely to haue bin beleeued This we know by Ps 48.4 5. When the Kings of the earth were gathered together and saw it they maruelled they were astonied and suddenly driuen backe Thus is Ierusalem taken
literally It is also taken spiritually for the Church either militant here on earth or Triumphant in heauen For the Church Militant Psal 128.5 Thou shalt see the wealth of Ierusalem all thy life long And for the Church Triumphant Gal. 4.26 Ierusalem which is aboue is free The Catholique Church Militant and Triumphant is called Ierusalem because Ierusalem was a type thereof Ierusalem was a type of the Catholike Church in sundry respects 1. God did choose Ierusalem aboue all other places of the earth to r Psal 132.13 Psal 135.21 dwell in So the Catholike Church the company of the predestinate God hath chosen to be a peculiar people vnto himselfe 2. Ierusalem is a Citie Å¿ Psal 122.3 compact in it selfe by reason of the bond of loue and order among the Citizens So the faithfull the members of the Catholike Church are linked together by the bond of one Spirit 3 Ierusalem was the place of Gods sanctuary the place of his presence and worship where the promise of the seed of the woman was preserued till the comming of the Messias Now the Catholike Church is in the roome thereof In the Catholike Church we must seeke the presence of God and the word of life 4 In Ierusalem was the t Psal 122.5 the throne of Dauid So in the Catholike Church is the throne and scepter of Christ figured by the Kingdome of Dauid 5 The commendation of Ierusalem was the subiection and obedience of her citizens The Catholike Church hath her citizens too Eph. 2.19 and they doe yeeld voluntary obedience and subiection to Christ their King 6 In Ierusalem the names of the citizens were inrolled in a register So the names of all the members of the Catholike Church are inrolled in the booke of life Reuel 20.15 You see now what Ierusalem is literally and what spiritually Literally it is that much honoured City in Iudeâ— the u Psal 46.4 City of God euen the sanctuary of the tabernacle of the most High Spiritually it is the holy Church of Christ either his Church Militant on earth or his Church Triumphant in Heauen Now the Ierusalem in my text from whence the Lord is said to vtter his voice is either Ierusalem in the literall or Ierusalem in the spirituall vnderstanding it is either Ierusalem the mother City of Iudea or Ierusalem the Church of Christ Militant vpon earth or Ierusalem aboue the most proper place of Gods residence So that Ierusalem here is the same with Sion an Exposition of Sion The Lord shall roare from Sion that is in other words The Lord shall vtter his voice from Ierusalem Marke I beseech you beloued in the Lord The Lord shall roare not from Dan and Bethel where Ieroboams calues were worshipped but from Sion the mountaine of his holinesse and he shall vtter his voice not from Samaria drunken with Idolatry but from Ierusalem the x Zach. 8.3 city of truth wherein the purity of Gods worship did gloriously shine We may take from hence this lesson Sion and Ierusalem are to be frequented that thence hearing God speake vnto vs we may learne what his holy will is To speake more plainly This is the lesson which I commend vnto you The place where God is serued and the exercises of his religion are practised must be carefully frequented That I may the more easily perswade you to come vnto and to frequent this place this house of God his holy Church and Temple I bring you a guide This guide is a King and leads you the way the blessed King Dauid I beseech you marke his affection Psal 84.1 O Lord of hosts how amiable are thy tabernacles My soule longeth yea and fainteth for thy courts Marke his loue Psal 26.8 O Lord I haue loued the habitation of thine house and the place where thine honour dwelleth Marke the earnestnesse of his zeale Psal 42.1 2. As the Hart brayeth for the riuers of water so panteth my soule after thee O God My soule thirsteth for God euen for the liuing God when shall I come and appeare before the presence of God Let this holy King King Dauid be the patterne of your imitation Beloued you must haue an earnest loue and desire to serue God in the assembly of his Saints you must much esteeme of the publike exercise of religion It is Gods effectuall instrument and mean to nourish beget you to the hope of a better life In what case then are you when you absent your selues from this and the like holy assemblies when either you come hither carelesly or else doe gracelesly contemne this place Here is Sion here is Ierusalem here God speaketh to you in the language of Canaan and here may you speake to him againe with your owne mouthes It is euery mans duty the duty of euery one that loues God to come vnto Gods house his house of prayer In this respect thus saith the Lord Esay 56.7 Mine house shall bee called the house of prayer for all people For all people there is no difference betweene the y Galat. 3.28 Iew and the Grecian betweene the bond and the free betweene the male and the female for our Lord who is Lord ouer all z Rom. 10.12 is rich vnto all that call vpon him Mine house shall be called an house of prayer for all people To imprint this sentence in your hearts it is repeated vnto you Mat. 23.13 Where Iesus Christ to the mony-changers and doue-sellers whom hee found in the Temple vseth this speech It is written mine house shall be called an house of prayer but ye haue made it a den of theeues Iunius his note vpon the place is good Qui domo Dei non vtitur ad orationis domum is eò deuonit vt speluncam latronum efficiat eam Whosoeuer vseth not the house of God for a house of prayer he commeth thither to make it a den of theeues Let vs take heed beloeed in the Lord whensoeuer we come vnto the Church the house of God that we be not partakers of this sharpe censure Ecclesiastes chap. 4.17 giueth a profitable caueat Take heed to thy feet when thou â—nterest into the house of God intimaâ—ing thus much that of duty we are to enter into the house of God Though the Temple in Ierusalem and all the worship in ceremonies that was annexed to it are taken away yet is Salomons caueat good for vs still Take heed to thy feet when thou enterest into the house of God For we also haue Gods house where he is chiefly to be sought and worshipped euen in euery place appointed by publike authority for publike assemblies Wherefore I pray you hath God giuen his Church a 1 Cor. 12.27 some Apostles some Prophets some Euangelists some Pastors some Teachers Is it not as we are taught Ephes 4.12 for the gathering together of the Saints for the worke of the ministerie and for the edifying of the Body of Christ See you not here a forcible argument and
euident proofe for this your publike meeting There is Matth. 18.20 a speciall promise of a blessing to light vpon you as oft as you shall come to this place and thereof the author of all truth assureth you Where two or three are gathered together in my name there am I in the midst of them O weigh and consider this If you loue and would haue the societie fellowship and company of your sweet Sauiour Iesus Christ you must frequent this place hither must you come Know this you cannot be right worshippers of God in priuate if you refuse or neglect to frequent this publike assembly the Sion the Ierusalem from whence God is pleased to speake vnto you Much then very much to blame you whosoeuer doe for none or for small occasions absent your selues from this plâ—ce this house of God at appointed times where and when your publike prayers should be as it were a publike renouncing of all sects and society with idolatry and prophanesse an acknowledgement and confession of the true God and a publike sanctification of Gods holy Name to the glory of God The time was and I dare auouch it Act. 21.5 when all the congregation of Tyre with their wiues and children bringing S. Paul out of the towne to the sea shore kneeled downe with him and prayed Shall we in these dayes finde this zeale among Christians I much doubt it and am perswaded men will be ashamed in imitation of those Tyrians to kneele downe in an open place to pray vnto God publikely I will not rub this sore I know somewhat and you know more than I how backward many of you haue been from doing God due seruice in this place Shall I say you haue dishonoured him some by irreuerence some by much absence some by wilfull refusall to bee made partakers of the blessed Communion of the body and bloud of our Lord and Sauiour Iesus Christ I thinke should any one of you inuite your neighbour to sup with you but once and he refuse it you would take some displeasure at him and shall God Almighty the mighty creator of Heauen of Earth and of all you that heare me this day inuite you many times to come and sup at the table of his blessed Son and you refuse it Beleeue it he cannot take it well It is no indifferent or arbitrary thing to come or not to come to the Lords table Come you must of duty though of duty you are first to examine your selues Whosoeuer therefore wilfully refuseth to come he sinneth very grieuously as a learned b Butanus Iâ—c 48. Diuine well noteth 1 Because he contemneth not any humane but a diuine edict the expresse commandement of the Lord of life Doe this in remembrance of me 2 Because he little esteemeth the remembrance of Christ his death by which we are redeemed 3 Because he neglecteth the communion of the body and bloud of Christ 4 Because he sheweth himselfe to be none of the number of Christs disciples I beseech you dearely beloued lay vp these things in your hearts let this day be the beginning of your reformation resolue from henceforth to performe your due obedience to God in this place to powre forth your prayers before him to heare his holy word and to frequent the Lords table where by faith in his death and passion you may receiue many a gracious blessing forgiuenesse of your sins your reconciliation with God the death of iniquity in you and the assured pledge of eternall life I haue now by occasion of Sion and Ierusalem the place from whence God will speake vnto you exhorted euery one of you in particular to come to the Church I pray you note this to be but a part of your duty It is not enough for you to come your selues to the Church you must sollicite and exhort others to come likewise Fathers must bring their children Masters must bring their Seruants For old and young should come My warrant for what I say I take out of Ioel 2.15 16. Call a solemne assembly gather the people sanctifie the congregation gather the elders assemble the children and those that sucke the breasts Marke I beseech you Children and such as sucke the breasts must be assembled You must haue the spirit of resolution to say with Ioshua chap. 24.15 I and my house will serue the Lord. Your duty is yet further extended beyond your children and seruants to your neighbours and also strangers if they come in your way This we may learn out of the prophecies of Esay Micah and Zachary First Esay 2.3 The faithfull shall say Come and let vs goe vp to the mountaine of the Lord to the house of the God of Iacob and he will teach vs his wayes and wee will walke in his paths for the law shall goe forth of Sion and the word of the Lord from Ierusalem Againe Micah 4.2 You shall finde the very same exhortation made by the faithfull and in the same words Come and let vs goe vp to the mountaine of thâ— Lâ—rd to the house of the God of Iacob c. The Prophet Zachaâ—y chap. 8.21 for summe and substance speaketh the same thing They that dwell in one towne shall goe vnto another saying vp let vs goe and pray before the Lord and seeke thâ— Lord of hosts I will goe also Thus farre of the place from whence the Lord speaketh expressed by two names Sion and Ierusalem THE Fifth Lecture AMOS 1.2 And he said the Lord shall roare from Sion and vtter his voice from Ierusalem and the dwelling places of the shepherds shall perish and the top of Carmel shall wither OF the speaker and place from whence he speaketh I haue heretofore spoken Now proceed wee to the sequels of the speech which shall for this time be the ground of my discourse The dwelling places of the shepherds shall perish So doe the words sound for their substance Yet after the letter in the originall and Hebrew copy we are to read otherwise the fruitfull or pleasant places of the shepherds haue mourned Let vs briefly take a view of the words as they lie in order The dwelling places So is the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 englished not vnfitly For though properly it signifieth fruitfull and pleasant fields and pastures yet because shepherds did vse in the wildernesse neare vnto such fields and pastures to erect themselues little cottages and cabins that they might be at hand to defend their harmlesse sheep from sauage and rauenous beasts it may here well be englished the dwelling places The dwelling places of the shepherds In my first lecture vpon this prophecy I told you there were two sorts of shepherds In the first ranke I placed sheepmasters in the second their seruants Among the first sort of shepherds was Mesa King of Moab who 2 King 3.4 is called a shepherd and there registred to haue rendred to the King of Israel an hundred thousand lambes and an hundred thousand rammes with the wooll The
of buildings How then is it that our dwelling houses doe yet stand and flourish Our sinnes and iniquities are exceeding impudent and sawcie they are ascended into the presence of God and doe stand like Sathan among his children before his face Yet for all this impudencie and sawcinesse of our sinnes and iniquities God is pleased to suffer our dwelling houses to be in safetie The consideration of this point may stirre vs vp to a gratefull agnition and acknowledgment of Gods singular bountie and longanimitie It is out of the bountie of the Lord that the earth since the time it first was cursed for the fall of man doth to this day yeeld fâ—uit in abundance for the vse of man That our possessions habitations dwelling houses and Churches are not laid waste and made desolate it is to be ascribed to Gods long sufferance and long animitie Of which I shall God willing anon speake more fully when I shall haue considered the words of the second sequel or consequent of Gods speech which are The top of Carmel shall wither The top of Carmel There were two hils of this name as St Hierome teacheth both in Iudea the one in the southerne climate of that country where on Nabal the husband of Abigail did dwell 1 Sam. 25.2 the other neere vnto Ptolemais towards the sea coast vpon which Elias prayed for raine 1 Kings 8.42 St Hierome seemeth to doubt which of these two Carmels our prophet here intendeth But Ribera resolueth for that Carmel which was neere vnto Ptolemais because it did appertaine to the lot of the ten tribes against whom Amos in this booke prophecieth This Carmel was a hill of much fatnesse and fertilitie whervpon it may as proverbially be taken for any such place St Hierome writing vpon Esay 16. saith it is the Scriptures idiome and proper forme of speech euermore to compare the rich hill Carmel to fertilitie and abundance One of the Hebrew d R. Dâ—uid apud Draâ—uâ—â— Doctors saith that Carmel is a generall name for all fruitfull arable fields and vineyards A great e Pagnin Hebrician saith that because the hill Carmel had by it a valley of exceeding feracitie and fruitfulnesse therefore Carmel is appellatiuely taken for any place set with corne trees or vines and specially withstanding corne with new fat wheat while it is in eare though another f Marinus in Arca Noe. Hebrician of like note affirmeth that because Carmel collectiuely signifieth standing corne or new wheat yet in the eare therfore a certaine region in the prouince of Canaan of extraordinary fertility as also a hill city there was called after this name Carmel Whatsoeuer Carmel be in this place whether a proper name or an appellatiue out of doubt it betokeneth a place of much fruitfulnes Following the streame of expositors I am of opinion that Carmel in my text is that same fruitfull mountaine of Iudea by Ptolemais The top of Carmel A place fit by reason of the woodes there to lurke and lie hid in as is plaine by Amos 9.3 Though they hide themselues in the top of Carmel I will search and take them out thence The top of Carmel In the Hebrew it is the head of Carmel The head or top of Carmel is the Scripture phrase to expresse whatsoeuer is best in Carmel By the like phrase we say Caput vnguenti the head or the top of the ointment to signifie the best of the ointment The top of Carmel Pagnine thus translateth it vertex loci fertilis the top of the fruitfull place And Iunius thus prostantissimum aruorum the best of the fields Both Pagnine and Iunius doe take Carmel here for an appellatiue and not for a propper name The top of Carmel shall wither shall wax dry or be dried vp That is where most fruitfull fields and pastures are there shall be a defect and want of necessaries for mans life Thus haue you the exposition of this last clause Now bee patient I pray you while from hence I commend one lesson vnto you It is this For the sinnes of a people God will make the top of their Carmel to wither I speake it more plainly For the sinnes of a people God will make their best grounds to yeeld them little or no profit For proofe of this point you will bee pleased to heare the euidence of the holy Spirit giuen in the word of life Deut. 28.20 Thus saith the Lord because of the wickednesse of thy workes whereby thou hast forsaken mee the Lord shall smite thee with blasting and with mildew the Heauen which is ouer thy head shall bee brasse and the earth that is vnder thee shall bee iron in stead of raine the Lord shall giue thee dust and ashes euen from heauen shall it come downe vpon thee vntill thou be destroyed In the 2 chapter of Hosea and the 5 verse because Israel had plaid the harlot and done shamefully departing from the Lord thus saith the Lord I will take away from Israel my corne in the time thereof and my wine in the season thereof wil recouer my wooll my flax which I lent her to couer her shame Marke I beseech you the manner of the Lords speech my corne my wine my wooll my flax they are none of ours they are all the Lords The Lord hath lent them vs to serue our turnes and necessitâ—es if we abuse them to idolatrie or prophanes he will take them from vs recouer them againe vnto himselfe In the 4. Chapter of Hosea and the 3. verse because there is no truth nor mercy nor knowledge of God in the land but euery on breaketh out by swearing by lying by killing by stealing by whoring and blood toucheth blood thus saith the Lord the land shall mourne and euery one that dwelleth therein shall be cut off with the beasts of the field and with the fowles of heauen and also the fishes of the sea shal be taken away If so what good then comes to you from Carmel from your best most fruitfull grounds In the 8. chapter of Hosea and the 7. verse because Israel transgressing the couenant of the Lord and trespassing against his law had sowen the wind thus saith the Lord they shall reape the whirlewind it hath no stalke the bud shall bring forth no meale if so be it bring forth the strangers shal deuoure it If so what profit then can we matching Israel in their most grieuous transgressions trespasses expect from Carmel our most fruitfull and pleasant fields The wisest King that euer sacred writ made mention of hath this saying Prou. 13.25 The belly of the wicked shall want True great Solomon The belly of the wicked man shall be emptie His Carmel the very best of his possessions shal yeeld him little profit To make an end of this discourse I would I could write it in your harts what the sweetest singer Psa 107.34 deliuereth vnto you touching this point it is worthy your best remembrance A
against the day of wrath Let vs rather euen now while it is now cast away all workes of darknesse and put on the armour of light let vs take no further thought for our flesh to fulfill the lusts of it Let vs walke no more as formerly we haue done in gluttony in drunkennes in chambering in wantonnesse in strife in enuying in deceit in falshood in vanitie but let vs walke honestly as in the day and put we on the Lord Iesus Whatsoeuer things are true honest and iust and pure and doe pertaine to loue and are of good report if there be any vertue or praise thinke we on these things Thinke we on these things to doe them and we shal not need to feare any de olation to our houses or barrennesse to our grounds our dwelling houses shall not mourne or perish the top of our Carmel shall not wither our fields shall bring forth increase vnto vs. For God euen our owne God shall giue vs his blessing God will blesse vs to passe the time of our pilgrimage here in peace and plentie and when the day of our separation shall be that we must leaue the earth a vale of teares and miseriâ— he will translate vs to Jerusalem aboue the place of eternal 〈◊〉 and felicitie where this corrupâ—ible shal put on incorruption and our mortalitie shall be swallowed vp of life So be it THE Sixth Lecture AMOS 1.3 4 5. Thus saith the Lord For three transgressions of Damascus and for foure I will not turne to it because they haue threshed Gilead with threshing instruments of yron Therefore will I send a fire into the house of Hazael and it shal deuoure the palaces of Benhadad I will breake also the barres of Damascus and cut off the inhabitant of Bikeath-aven and him that holdeth the scepter out of Beth-eden and the people of Aram shall goe into captiuitie vnto Kir saith the Lord. THough in this prophecie there be mention made of Iudah yet was Amos by the holy spirit deputed and directed with his message peculiarly and properly to the ten reuolted Tribes the kingdome of Israel The mention that is made of Iudah is made but incidently and by the way The scope of the prophecie is Israel as I shewed in my * Pag. 7. first Lecture If Israel be the scope of this prophecie how commeth it to passe that the Prophet bestoweth the residue of this chapter and a part of the next in making rehearsall of foraine nations their transgressions and punishments Why doth he acquaint Israel with his burdensome prophecies against the Syrians the Philistines the Tyrians the Edomites the Ammonites the Moabites why doth he not rather discharge his function and duty laid vpon him and checke the Israelites terrifie them and reproue them for their euill deeds The reasons why Amos sent of purpose with a message to the Israelites doth first prophecie against the Syrians other forraine nations are three 1 That he might be the more patiently heard of his country-men the Israelites The Israelites seeing their Prophet Amos so sharpe against the Syrians and other their enemies could not but with more quiet heare him when he should prophesie against them also Consolatio quaedam est afflictio inimici some comfort it is to a distressed naturall man to see his enemy in distresse likewise 2 That they might haue no cause to wonder if God should at any time come against them in vengeance seeing that God would not spare the Syrians and other their neighbour Countries though they were destitute of the light of Gods word and ignorant of his will 3 That they might the more feare at the words of this prophecie when they should see the Syrians and other nations afflicted and tormented accordingly Here might they thus haue argued Wil not God spare our neighbours the Syrians the rest Then out of doubt he wil not spare vs. They silly people neuer knew the holy will of God and yet shal they be so seuerely punished How then shal we escape who knowing Gods holy will haue contemned it From the reasons why Amos first prophecieth against forraine nations then against the Lords people Israel I come now to treat particularly of his prophecy against the Syrians vers 3 4 5. Wherein I commend to your christian considerations three parts 1 A preface proeme or entrance vers 3. Thus saith the Lord. 2 A Prophecie in the 3 4 5. verses For three transgressions of Damascus and for foure c. 3 A conclusion in the end of the 5. verse Saith the Lord. The preface and the conclusion do make for the authoritie of the prophecie verse 3. and 5. In the prophesie these parts may be obserued 1 A generall accusation of the Syrians verse the 3. For three transgressions of Damascus and for foure 2 A protestation of almighty God against them I will not turne to it 3 The great sinne by which they so offended God their extreme cruelty verse 3. They haue threshed Gilead with threshing instruments of yron 4 The punishments to bee laid vpon them for such cruelty These punishments are here set downe generally and specially Generally vers â—he 4. I wil send a fire into the house of Hazael and it shall deuoure the palaces of Ben-hadad Specially vers the 5. I wil break also the barres of Damascus and cut off the inhabitant of Bikeath-auen him that holdeth the scâ—pter out of Beth-eden and the people of Aram shall goe into captiuitie vnto Kir Thus saith the Lord It is a very vsuall thing with the Prophets so to begin their special Prophecies to let the world vnderstand that they feigne nothing out of their owne braines but that whatsoeuer they speake they haue receiued it from the spirit of the Lord. Thus saith not Amos but in Amos the Lord. The Lord the powerfull Iehouah of whom you heard at large out of my third lecture vpon this chapter Thus saith the Lord the powerfull Iehouah * See Zect 3. who made the heauens and a Psal 104 2. spread them out like a curtaine to cloath himselfe with light as with a garment can againe b Esai 50.3 cloath the heauens with darknesse and make a sacke their couering who made the sea to c Psal 1â— 4.3 lay the beames of his chamber therein d Jerem. 5.22 placed the sands for bounds vnto it neuer to be passed ouer howsoeuer the waues thereof shall rage and roare and can with a word smite the pride thereof at his rebuke e Esay 50.2 the flouds shall be turned into a wildernesse the sea shall be dried vp the fish shall rot for want of water and die for thirst who mad the dry land and so f Psal 10 4.5 set it vpon foundations that it should neuer moue and can g Pâ—al 104.6 couer her againe with the deepe as with a garment and so h Psal 24.20 rocke her that shee shall reele to and fro
and stagger like a drunken man Thus saith the Lord This powerfull Iehouah whose throne is the heauen of heauens and the sea his floare to walk in the earth his footstoole to tread vpon who hath a chaire in the conscience and sitteth in the heart of man possesseth his secretest reines and diuideth betwixt the flesh the skin and shakest his inmost powers Psal 29.8 as the thunder shaketh the wildernesse of Cades Thus saith the Lord. Hath the Lord said and shall he not doe it hath he spoken and shall he not accomplish it Balaam confesseth as much vnto Balak Num. 23.19 God is not as man that he should lie nor as the sonne of man that he should repent Indeed saith Samuel 1 Sam. 15.29 The strength of Israel will not lie nor repent for he is not as man that he should repent All his words yea all the titles of his words are yea and Amen Verily saith our Sauiour Matth. 5.18 Heauen and earth shall perish before one iote or any one tittle of Gods law shall escape vnfulfilled Thus saith the Lord Then out of doubt it must come to passe Hereby you may be perswaded of the authority of this Prophecie and not of this only but of all other the Prophecies of holy Scripture that neither this nor any other Prophecies of old is destitute of diuine authority This point touching the authority of holy Scripture I deliuered vnto you in my second lecture and therefore haue now the lesse need to spend time therein Yet a word or two thereof God almighty spake in old i me to our fathers by the mouth of Moses Exod. 4.12 and not by the mouth of Moses only but by the mouths of all his Prophets Heb. 1.1 and 2 Peter 1.20 Know this that no prophecy in the Scripture is of any priuate motion He giueth the reason hereof ver 21. for the prophecy in old time came not by the will of man but holy men of God spake as they were moued by the holy Ghost Hence sprang those vsuall and familiar speeches in the bookes of the Prophets The word of the Lord came vnto me the Lord God hath spoken and this in my text Thus saith the Lord. This Lord who thus spake in old time by his Prophets did in fulnesse of time when hee sent to consummate and perfect the worke of mans redemption speake by his blessed Euangelists and Apostles This appeareth by the faithfull promise made vnto them Matth. 10.19 Take no thought how or what yee shall speake for it shall be giuen you what ye shall say It is not yee that speake but the Spirit of your father that speaketh in you It must stand euer true what is recorded 2 Tim. 3.16 the whole Scripture and euery parcell thereof is giuen by inspiration of God and hath inward witnesse from that Spirit which is the author of all truth Here may you note the harmonie consent and agreement of all the Prophets Euangelists and Apostles from the first vnto the last not one of them spake one word of a naturall man in all their ministeries the words which they spake were the words of him that sent them they spake not of themselues God spake in them Whensoeuer were the time whatsoeuer were the meanes whosoeuer were the man wheresoeuer were the place whatsoeuer were the people the words were the Lords Thus saith the Lord How then dare we potters claâ— lift vp our hands against him that fashioned vs How dare we absent our selues from his house of prayer where God in and by his holy word speaketh vnto vs How dare we when we are come to this place behaue our selues carelesly negligently irreuerently But I will not at this time presse you any further with this point hauing heretofore in my fourth lecture occasioned by the Lords roaring out of Sion and vttering his vowe from Ierusalem exhorted you in many words to the due performance of your dutifull seruice of God in this place For this present I will onely giue you a taste of the sweetnesse of the word of the Lord conueyed vnto vs by the ministeries of his sanctified Prophets Euangelists Apostles It is the Lords most royall and celestiall testament the oracles of his heauenly sanctuary the only key vnto vs of his reuealed counsels milke from his sacred breasts the earnest and pledge of his fauour to his Church the light of our feet ioy of our hearts breath of our nostrils pillar of our faith anchor of our hope ground of our loue euidences and deeds of our future blessednesse Thus farre the preface proeme or entrance making for the authority of this prophecie Thus saith the Lord. Now followeth the prophecie against the Syrians wherein I commended to your Christian considerations foure things 1 The generall accusation of the Syrians vers 3. For three transgressions of Damascus and for foure 2 The Lords protestation against them verse the 3. I will not turne to it 3 The particular sinne by which the Syrians had so offended God verse the 3. They haue threshed Gilead with threshing instruments of iron 4 The punishments attending them for this sin set downe generally and specially Generally verse 4. I wil send a fire into the house of Hazael and it shall deuoure the palaces of Ben-hadad Specially vers the 5. I wil breake also the barres of Damascus and cut off the inhabitant of Bikeath-aven and him that holdeth the scepter out of Beth-eden the people of Aram shall goe into captiuity vnto Kir Order requireth that I begin with the first part the accusation of the Syrians verse 3. For three transgressions of Damascus and for foure This Damascus was a very ancient citie built as a Arias Montan In â—â—t lib. 36. Stephan Adrichom Hâ—erâ—n Hâ—â— qu â—â—t in Gen. some coniecture by Eliezâ—r the steward of Abrahams house who was surnamed Damascus Gen. 15.2 The first mention of this city is Gen. 14.15 b Aâ—ud H c. ibid Io eph aâ—â—â—q Iuâ—â—â— Lib 1 caâ— 7 â—â—llâ—t in Gâ—n cap. 15. Others holding the name of this city to haue beene more ancient than Abraham doe attribute the building of this city to Huz one of the sonnes of Aram Gen. 10.23 Whereupon Damaâ—cus was called also Aram as c In Esay 17. S. Hierome witnesseth Whatsoeuer were the antiquity of this city it is plaine by Esa 7.8 that it was the Metropolitane and chiefest city of Syria I need not tell you what Lewes Vertomannus a gentleman of Rome saw in this city about some hundred yeares since as the place where Caine slew Abel the place where the bodie of the Prophet Zacharie lay the tower wherein S. Paul was committed to prison and the like that would be beside my purpose For the present know yee that Damascus was the Metropolitane and chiefest city of Syria whence by a figure the figure Synecdoche it is here in my text put for the whole country of Syria By this figure Synecdoche in the name
beloued able to make vs if grace be in vs to be wary and to take heed that we bee not ouertaken with three transgressions and with foure It is a very dangerous thing to adde sin to sin This is done h Perkins Cas Consc three manner of wayes 1 By committing one sin in the necke of another 2 By falling often into the same sin 3 By lying in sinne without repentance Here we must remember that we are not simply condemned for our particular sins but for our continuance and residence in them Our sins committed doe make vs worthy of damnation but our liuing and abiding in them without repentancei s the thing that brings damnation Great is the i D. King B. of London in Ion. Lect. 31. strength that sin gathereth by growing and going forwards The growth of sin k In Amos 1.3 fol. 43 c. Albertus Magnus shadoweth in marshalling the order of sinning first is peccatum cogitationis next loquutionis thirdly operis then desperationis The beginning of sinne is inward an euill thought it hasteth out into an euill word then followeth the wicked worke what is the end of all Desperation waited on by finall impenitency Tom. 5 pag. 93. E. This growth of sin S. Hierome plainly expresseth The first step is cogitare quae mala sunt a wicked thought the next cogitationibus adquiescere peruâ—rsis to like well of wicked thoughts the third quod mente decreueris opere complere to put that in action which thou hast wickedly imagined What is the end of all Non agere poenitentiam in suo sibi câ—mplacere delicto euen impenitencie and a delight or pleasure to doe naughtily Hugo the Cardinall in sins proceeding noteth In Psal 7.4 5. Persequatur per suggestiones CoÌ„prehendat pâ—r consensum Conculcet per actum gloriam meam in puluâ—rem deducet per consuetudinem 1 Suggestion 2 Consent 3 Action 4 Custome and pleasure therein Suggestion is from the Deuill who casteth into our hearts impure and vngodly thoughts the rest are from our selues such is the corruption of our nature we readily consent to the Deuils motion what he moues vs to we act accordingly we take pleasure in it and make it our custome This Custome is not onely a graue to bury our soules in but a great stone also rolled to the mouth of it to keepe them downe for euer I say no more to this point but beseech you for Gods sake to bee wary and heedfull that you be not ouertaken with three transgressions and with foure You haue now my propounded doctrine and the first vse to be made of it My doctrine was Three transgressions and foure that is Many sins doe plucke downe from heauen the most certaine wrath and vengeance of God vpon the sinners The first vse is to make vs wary and heedfull that we bee not ouertaken with three transgressions and with foure A second vse is to moue vs to a serious contemplation of the wonderfull patience of Almighty God who did so graciously forbeare to punish those Syrians of Damascus till they had prouoked him to displeasure by three transgressions and by foure God is mercifull and gracious long-suffering and of great goodnesse He cryeth vnto the fooles See Serm. 5. vpon Hebr. 10. pag. 76. King vpon Ion. Lect. 31. pag 420. and are not we such foolâ—s Prou. 1.22 O ye foolish how long will yee loue foolishnesse Hee cryeth vnto the faithlesse and is our faith liuing Matt. 17.17 O generation faithlesse and crooked how long now shall I suffer you He cryeth vnto the Iewes and are not we as bad as the Iewes Matth 23 37. O Ierusalem Ierusalem how often He dressed his vineyard with the best and kindliest husbandry that his heart could inuent Esai 5.2 afterward he looked for fruit he requ red it not the first houre but tarrying the full time hee looked that it should bring forth grapes in the autumne and time of vintage He waiteth for the fruit of his l Lâ—k 13 6. fig-tree three yeares and is contented to be entreated that digging and dunging and expectation a fourth yeare may bee bestowed vpon it Exod. 34.6 Thus we see Gods patience is wonderfull He is mercifull gracious long suffering and of great goodnesse Yet may wee not hereon presume Our safest way shall be to rise at the first call if we defer our obedience to the second call we may be preuented Then may God iustly say to vs as he said vnto the Iewes Esai 65.12 I called and ye did not answer I spake and yee heard not And albeit some fall seuen times a day and rise againe albeit to some sinners it pleaseth the Lord to iterate his sufferance yet may not we take encouragement thereby to iterate our misdoings We know that God punished his Angels in heauen for one breach See Lect. 12. p. 135. King vpon Ioh. Lect. 31. pag 421. Adam for one morsell Miriam for one slander Moses for one angry word Achan for one sacrilege Ezechias for once shewing his treasures to the Embassadours of Babel Iosias for once going to warre without asking counsell of the Lord and Ananias and Sapphira for once lying to the holy Ghost Esai 59.1 Is the Lords hand now shortned that he cannot be as speedy and quicke in auenging himselfe vpon vs for our offences Farre be it from vs so to thinke God is not slacke in comming as some count slacknesse He maketh the clouds his Chariots Psa 18.11 Reuâ—l 22.12 he rideth vpon the Cherubins he flieth with the wings of the wind and so he commeth and commeth quickly and his reward is with him to giue to euery one according as his workes shall be THE Seuenth Lecture AMOS 1.3 Because they haue threshed Gilead with threshing instruments of iron THis is the third part of this Prophecie the description of that great sin by which the Syrians so much offended Let vs first examine the words Gilead Gilead or Galaad or Galeed in holy Scripture is sometime a hill sometime a citie and sometime a Region or country A hill Gen. 31. So named as appeareth verse 47. of the heape of stones which was made thereon as a witnesse of the league betweene Iacob and Laban for Gilead is interpreted an a Aceruus testimonii heape of witnesse This mountaine Gilead is the b Adrichom greatest of all beyond Iordan it is in length 50. miles and as it is continued and runneth along it receiueth diuers names From Arnon to the city Cedar it is called Galaad then to Bozra it is named Seir afterward Hermon and so reaching to Damascus it is ioyned to Libanus and therefore as S. * Comment in hunc locum Hierom saith in the 22. of Ier. verse 6. Lebanon is called the head or beginning of Galeed Gilead or Galaad or Galeed is also a city built vpon mount Gilead as S. Hierome witnesseth Here was borne and buried the valiant
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
arborum from the cutting downe or rooting vp of trees and signifieth vtterly to consume to waste to dissipate to destroy to extinguish So it 's vsed Psal 101.8 where Dauid purposing not to be negligent or slothfull in the execution of iustice against all malefactors in Ierusalem resolueth to cut off all the workers of iniquity from the city of the Lord Betimes will I destroy all the wicked of the land that I may cut off all the workers of iniquity from the city of the Lord. So it s vsed Ps 109.15 where Dauids prayer against the wicked is that their iniquity and sin be alwaies before the Lord that hee may cut off their memoriall from the earth So it s vsed Ezech. 14.13 Son of man when a land sinneth against me by committing a trespasse then will I stretch out mine hand vpon it and will breake the staffe of bread thereof and will send famine vpon it and will cut off man and beast from it I will cut off that is I will destroy both man and beast from a sinfull land I omit many like places of holy writ and commend vnto you but one more parallel to this in my text It is in the 3. ver of the 2. chap. of this prophecie There thus saith the Lord I wil cut off the Iudge out of the midst of Moab as here in my text I will cut off the inhabitant of Bikeath-Auen and vers the 8. I will cut off the inhabitant from Ashdod I will cut off whether the Iudge out of the middest of Moab or the inhabitant from Ashdod or the inhabitant of Bikeath-Auen the meaning is one and the same I will cut off that is I will vtterly destroy or extinguish Which to be the meaning of the word the author of the Vulgar Latine acknowledgeth translating the word in the originall not exeindam as indeed it signifieth I will cut off but disperdam I will destroy So doe the Seuenty Interpreters in their Greeke edition of the Bible here translating the Hebrew word not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as indeed it signifieth I will cut off but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I will vtterly or altogether dâ—stroy ouerthrow and extinguish I will cut off the inhabitant the inhabitant what but one yes all and euery one of the inhabitants The Holy Spirit in the sacred Scripture vseth so to speake by a word of the singular number to vnderstand more than one yea all of that kinde which kinde of speech is analogically reduced to the figure Synecdoche Let vs see the truth of this in a few instances In Exod. 8.6 it is said when Aaron stretched out his hand vpon the waters of Egypt that then the frogge came vp and couered the land The frogge It were senselesse to thinke that one frogge could couer the land of Egypt and therefore by the frogge we are to vnderstand many frogges In Num. 21.7 the Israelites desired Moses to pray to the Lord that he would take away from them the Serpent The Serpent what but one It is out of doubt that the people meant all the fiery serpents sent among them by the Lord to sting them to death of which we read verse the 6. Ieremy in chap. 8.7 saith that the storke the turtle the crane and the swallow doe know and obserue their appointed times The storke the turtle the crane the swallow We may not think the Prophet singleth out one storke one turtle one crane one swallow from the rest but his meaning is of all storkes turtles cranes swallowes that they know and obserue their appointed times As in the now cited places so here in my text the holy Ghost vseth one number for another the singular for the plurall vnderstanding by one inhabitant all the inhabitants of Bikeath-Auen Of Bikeath-Auen the Greeke Translators taking the words partly appellatiuely and partly properly doe render them the field of On. In like sort Gualter the valley of Auen The author of the Vulgar Latine vnderstanding them wholly appellatiuely rendreth them the field of the Idoll and so they may signifie the plaine of Auen the plaine of griefe the plaine of sorrow as Caluin obserueth Iunius and Tremellius doe render it as before Gualter è conualle Auenis the vally of Auen vnderstanding thereby the whole coast of Chamatha which way Syria bordereth vpon Arabia surnamed the Desart Caluin saith it is vncertaine whether Bikeath-Auen be a proper name of a place or no yet saith he it is probable Drusius following the Hebrew Doctors affirmeth that it is the proper name of a city in Syria Mercer the learned professour of Paris ioyneth with him And our English Geneua Translation draweth vs to bee of the same minde that Bikeath-Auen is a proper name of a city in Syria The same opinion must we hold of Beth-Eden in the next clause that it is a proper name of a city in Syria of which opinion I finde Mercer and Drusius and our English Translators at Geneua to haue beene And Caluin holds it to bee credible though he translates it the house of Eden so Gualter doth so doth Tremellius who by the house of Eden vnderstandeth the whole country of Coelesyria wherein stood the city Eden The author of the Vulgar Latine takes Beth-Eden for an appellatiue and translates it the house of pleasure Such indeed is the signification of the word and it is by Arias Montanus and Ribera applied to signifie the city of Damascus as if Damascus were there called not only Bikeath-Auen that is the field of the Idoll because of the Idolatry there vsed but also Beth-Eden that is the house of pleasure because of the pleasant situation thereof But I retaine the proper name Beth-Eden and take it for a city in Syria wherein the King of Syria had a palace and mansion house Which I take to be plaine in my text where the Lord threatneth to cut off him that holdeth the scepter out of Beth-Eden Him that holdeth the scepter that is the King keeping his court at Beth-Eden For I see not any absurdity in it if I say that the King of Syria had a mansion house as well at Beth-Eden as at Damascus and that at this time the court lay at Beth-Eden Him that holdeth the scepter This is a periphrasis or circumlocution of a King A scepter is Regium gestamen and insigne potestatis Regiae a Kingly mace the proper ensigne or token of Kingly power Whence in the best of Greeke Poets Homer Kings are called * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 3.86 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 scepter-bearers Hereby wee vnderstand what we read in the story of Hester chap. 8.4 King Assuerus held out his golden scepter toward Hester And that Gen. 49.10 The scepter shall not depart from Iudah In the former place Assuerus maketh shew of his Kingly fauour vnto Hester by holding out his mace vnto her in the later Iacob prophesieth of the stability and continuance of the Kingdome in the tribe of Iudah
till the comming of the Messias Here then he that holdeth the scepter in Beth-Eden is the King abiding in Beth-Eden Hitherto beloued haue I laboured to vnfold the words of my text I will cut off the inhabitant of Bikeath-Auen and him that holdeth the scepter out of Beth-eden I the Lord with my mighty power will cut off will vtterly consume and destroy the inhabitant not one only but euery one that dwelleth in Bikeath-Auen the so named city of Syria There will I not stay my hand but I will also with my mighty power cut off vtterly consume and destroy him that holdeth the scepter not only the vnder-magistrate but the King himselfe out of Beth-eden another so named city of Syria Bikeath-Auen shall not be able to defend her inhabitants nor Beth-eden her King I will cut off c. Thus farre the exposition Now some notes of instruction You will be pleased to remember with me my three propounded circumstances 1 The punisher the Lord. 2 The punishment a cutting off 3 The punished the inhabitant of Bikeath-Auen and the King of Beth-eden From the first circumstance The Lord himselfe taking vengeance into his owne hands ariseth this doctrine It is proper to the Lord to execute vengeance vpon the wicked for their sinnes Which truth hauing beene often commended to your Christian considerations in former lectures I now let passe From all three circumstances of the punisher the punishment and the punished ioyntly considered arise other profitable doctrines First wee see that the cutting off of the inhabitant of Bikeath-Auen and of him that holdeth the scepter out of Beth-eden is the Lords proper worke The lesson which wee may take from hence is this No calamity or misery be falleth any one of whatsoeuer estate or degree by chance or at aduenture It was an errour of the Paynims to hold fortune in so high account b Iuuen. Sat. 10. Te facimus Fortuna Deam coeloque locamus They esteemed her as a goddesse assigned her a place in Heauen They presented her by the image of a woman sitting sometimes vpon a ball sometimes vpon a wheele hauing with her a rasour c Pierius Hieroglyph lib. 29. bearing in her right hand the sterne of a ship in her left the horne of abundance by the rasour they would giue vs to vnderstand that she can at her pleasure cut off and end our happinesse by the ball or wheele that she is very prone to volubility and change by the sterne in her right hand that the whole course of our life is vnder her gouernment by the horne of abundance in her left hand that all out plenty is from her This palpable Idolatry of the Gentiles giuing the glory of the most high to their baâ—e and inglorious abominations wee Christians must vtterly renounce We honor the Lord of hosts alone and to him alone doe we ascribe the soueraingty dominion and rule of the whole world Such is the extent of Gods wonderfull and eternall prouidence The whole world with all things therein is wholly and alone subiect to the soueraignty dominion and rule of Almighty God by his prouidence all things are preserued all things are ruled all things are ordered These are the three degrees by which you may discerne and take notice of the Act of diuine prouidence The first is Gradus conseruationis Trelcat Instit l b. 2 pag. 46. The second Gradus gubernationis The third Gradus ordinationis The first degree is of maintenance or preseruation the second is of rule and gouernment the third is of ordination and direction The first degree which I termed gradum conseruationis the degree of maintenance and preseruation implieth thus much that all things in generall and euery thing in particular are by Almighty God sustained ordinarily in the same state of nature and naturall proprieties wherein they were created This truth is excellently explained Psal 104. 145. 147. In which the Psalmist ioyfully singeth out of the wonderfull Prouidence of God in the maintenance and preseruation of man and euery other creature the beasts of the field the foules of the aire the fishes of the sea d Psal 104.10 11. He sendeth the springs into the vallies that all the beasts of the field may drinke and the wilde asses quench their thirst e Psal 147.8 Psal 104.13 Hee couereth the heauen with clouds prepareth raine for the earth and maketh grasse to grow euen vpon mountaines that cattell may haue food he hath made the mountaines f Psal 104.18 to be a refuge for goats and rockes for conies the Lions g Vers 21. roaring after their prey seeke their meat at him You see Gods care and prouidence for the preseruation of the beasts of the field see the like for the fowles of the aire He hath planted the h Psal 104 16. Cedars of Lebanon for birds to make their nests there and the firre trees for the storkes to dwell in the young i Psal 147.9 rauens that cry vnto him he feedeth Our Sauiour Iesus Christ Matth. 6.26 calls you to this consideration Behold saith he the fowles of heauen they sow not nor reape nor carry into barns yet your heauenly father feedeth them Gods care and prouidence for the preseruation of his creatures here resteth not it reacheth euen to the bottome of the sea There is great k Psal 104.26 Leuiathan there are creeping things innumerable small and great all which wait vpon the Lord that he may giue them food in due season In due season hee giues them food l Psal 104.24 and they gather it he openeth his hand and they are filled with good O Lord how manifold are thy workes In wisdome hast thou made them all the whole world is full of thy riches The prouidence I termed gradum gubernationis the degree of rule and gouernment It implyeth thus much that Almighty God for his vnlimited power gouerneth all things in the world and ruleth them pro libertate voluntatis suae euen as he listeth This point is deliuered not obscurely in many places of holy Scripture as in those generall and vniuersall sayings which doe proue God Almighty euen this day to work in the world and to doe all in all In Esa 43.13 thus saith the Lord Yea before the day was I am and there is none that can deliuer out of mine hand I will doe it and who shall let it Agreeable to this are the words of our Sauiour Ioh. 5.17 My father worketh hitherto and I worke From both these places wee may truly inferre that God worketh in the gouernment of this world day after day euen vntill the end thereof which Saint Paul Ephes 1.11 auoweth He worketh all things after the counsell of his owne will To the consideration hereof Elihu stirreth vp afflicted Iob Chap. 37. wishing him to consider the wonderous workes of God the Clouds and his light shining out of them the thunder Gods maruellous and glorious voice the
but our men in doing as they doe doe sin against their conscience Vnhappy Parents which destroy your children in Popish and Atheisticall houses What are you inferiour to them that sacrificed their children vnto Deuils If your selues be righteous and Christians cast not away your seed your children the price of the precious bloud of Christ You haue made them in their Baptisme when they were young to confesse Christ will you make them now growne to yeeres to deny Christ O let the words of wise Ecclesiasticus chap. 13.1 bee precious in your memories He that toucheth pitch shall be defiled therewith and doubtlesse your children placed in Atheisticall or Popish houses will themselues become Atheisticall or Popish Suffer I beseech you a word of exhortation in your childrens behalfe Binde them to none but to Christ put them to none but to Christians sell them to nothing but to the Gospell commit not your young ones into the hands and custody of Gods enemies A third vse Is it not lawfull to commit the children of beleeuers into the hands of infidels for the reason aboue specified that they be not withdrawne from the true seruice of God Then neither is it lawfull for you of your selues to keepe away your seruants from the seruice of God It is reputed for a tyranny in Pharaoh Exod. 5.3 4. That he would not suffer the children of Israel to goe three dayes iourny into the desart to sacrifice to the Lord their God and how can you free your selues from the impeachment of tyranny if you deny your seruants to goe but one houres iourney to this place to serue their God Thinke it not enough that your selues come hither to performe some duty to Christ your Lord and Master how can you performe your duty to him if you deny him your seruants You know what charge is giuen you in the fourth commandement not your selues only but also your sonnes and your daughters and your seruants men and maidens and the stranger that soiourneth with you are to hallow and Sanctifie the Sabbath day with the Lords seruice In this holy worke and seruice of God vpon the Sabbath day regard not what the multitude and greater sort of men doe Suppose all the world besides your selues would bee carelesse to performe this duty yet let your holy resolution be the same with Ioshua's chap. 24.15 I and my house will serue the Lord. Thus farre of my first doctrine grounded vpon Gods dislike with the Philistines for selling away the Israelites his faithfull people into the hands of the Edomites an vnbeeleeuing nation To ground a second doctrine hereon we are to note that the Philistines sold away the Israelites to the Idumaeans at such time as they were their captiues and so did adde affliction to the afflicted The doctrine is It is a very grieuous thing to adde affliction to the afflicted Witnesse the complaint made by the captiue Iewes against the insolency of the Chaldeans Psal 137.3 They that led vs away captiue required of vs songs and mirth in our heauinesse saying Sing vs one of the songs of Sion They the Chaldeans the Babylonians and Assyrians in whose country wee were prisoners required of vs scornfully and disdainfully thereby to adde to our griefes they required of vs songs such songs as we were wont to sing in Sion Ierusalem and our owne country before the destruction of the Temple and our captiuity They required of vs not songs only but mirth also they scoffingly desired vs to be merry when they saw vs so heauy hearted as nothing could make vs glad They required of vs songs and mirth in our heauinesse saying Sing vs one of the songs of Sion sing for vs or in our hearing some one or other of those Songs which you were wont to sing in Sion when you were at home in your owne country Intolerable is the hard heartednesse cruelty and scoffing nature of the wicked when they haue gotten Gods children into their nets God cannot away with such vnmercifulnesse and want of pity He reproueth it in the Babylonians Esa 47.6 where thus saith the Lord I was wroth with my people I haue polluted mine inheritance and giuen them into thine hand thou didst shew them no mercy but thou didst lay thy very heauy yoke vpon the ancient therefore now heare destruction shall come vpon thee Magna abominatio eoram Deo est afflicto addere afflictionem clamatque in coelum vox sanguinis The words are the obseruation of Oecolampadius vpon the now cited place of Esay It is a great abomination before God to adde affliction to the afflicted the voice of bloud cryeth vp to Heauen for vengeance Yea we are assured by Psal 102.19 that the Lord looketh downe from the height of his sanctuary and out of heauen beholdeth the earth that he may heare and so take pity of the sighings groanings and lamentable cries of such his people as are in affliction The time will not suffer me now to trouble you with more Texts of Scripture let the now alleaged be sufficient to confirme my propounded doctrine that it is a grieuous thing to adde affliction to the afflicted The vses of this doctrine I can but point at One is to reproue the Nimrods and tyrants of this world which haue no pity no compassion vpon the poore and distressed Such in the end shall know by their owne lamentable experience that to be true which Salomon hath vttered Prou. 21.13 Hee that stoppeth his eare at the crying of the poore shall cry himselfe and not be heard A second vse is to stirre vs vp to the performance of this our Christian duty euen to take pity vpon all that are in any kind of misery if our neighbours be destitute of aid and help we may not like wilde beasts lift vp our selues against them and so tread them vnder foot No. How dare we molest and trouble them whom by Gods appointment we are to releeue and succour We are commanded Deut. 15.11 to open our hands to the needy and poore that are in our land to open our hands to them for their helpe and succour It is not enough for vs to abstaine from all iniury and harme-doing but withall must we endeuour to releeue the oppressed This seruice of ours will be acceptable vnto God God for it will giue vs his blessing God will blesse vs for the time of our being here and when the day of our dissolution shall be that we must leaue this earthly tabernacle then will the Son of man sitting vpon the throne of his glory welcome vs with a Venite benedicti Come ye blessed of my Father inherit ye the Kingdome prepared for you from the foundations of the world For I was an hungred and ye gaue me meat I thirsted and ye gaue me drinke I was a stranger and ye lodged me I was naked and ye cloathed me I was sicke and ye visited me I was in prison and ye came vnto me in as much as you 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 Thirteenth Lecture AMOS 1.7 8. Therefore will I send a fire vpon the wals of Azzah and it shall deuoure the palaces thereof And I will cut off the inhabitant from Ashdod WE are come to the last part of this Prophecie the description of the punishments to be inflicted vpon the Philistines The seuenth verse doth not much differ from the fourth The same punishment which is there threatned to the Syrians vnder the names of Hazael and Benhadad is in this seuenth verse denounced to the Philistines vnder the name of Azzah And therefore as there I did so must I here commend vnto you three circumstances 1 The punisher the Lord I. 2 The punishment by fire I will send a fire 3 The punished the Azzites the inhabitants of that City the Philistines vpon the walls and palaces of Azzah The punisher is the Lord for thus saith the Lord I will send The note yeeldeth vs this doctrine It is proper to the Lord to execute vengeance vpon the wicked for their sinnes This doctrine I proued at large in my eighth Lecture vpon this prophecie Yet for their sakes who then heard me not or haue forgotten what then they heard I will by a few texts of Scripture againe confirme it vnto you It is proper to the Lord to execute vengeance vpon the wicked for their sinnes This office of executing vengeance vpon the wicked for their sinnes God arrogateth and assumeth to himselfe Deut. 32.35 where he saith Vengeance and recompence are mine This due is ascribed vnto the Lord by S. Paul Rom. 12.19 It is written vengeance is mine I will repay saith the Lord. By the Author of the Epistle to the Hebrewes chap. 10.30 Vengeance belongeth vnto me I will ecompence saith the Lord. By the sweet Singer Psal 94.1 O Lord God the auenger O God the auenger The Prophet Nahum trebleth the phrase Chap. 1.2 The Lord reuengeth the Lord reuengeth the Lord will take vengeance on his aduersaries These few texts of holy Writ doe firmely proue my doctrine It is proper to the Lord to execute vengeance vpon the wicked for their sinnes One vse of this doctrine is to teach vs heedfulnesse in all our wayes that we doe not worke wickednesse before the Lord and so prouoke him to execute his vengeance on vs. Beloued let vs not forget it though God be good gracious mercifull and long-suffering yet is he also a iust God God the auenger and punisher It is proper vnto him to execute vengeance vpon the wicked for their sinnes A second vse is to admonish vs not to intermeddle in the Lords office It is his office to execute vengeance we therefore may not doe it If a brother or neighbour or stranger doe wrong vs it is our part to forgiue him and leaue reuengement to God to whom it appertaineth To this Christian and charitable course our Sauiour worketh vs by a strong argument Mat. 6.15 If ye doe not forgiue men their trespasses no more will your Father forgiue you your trespasses Forgiue and you shall be forgiuen forgiue not and yee shall neuer be forgiuen Wherefore dearely beloued suffer your selues to be exhorted as the Romans were by S. Paul chap. 12.19 Dearely beloued if it be possible as much as in you is haue peace with all men recompence to no man euill for euill auenge not your selues but giue place vnto wrath for it is written vengeance is mine I will repay saith the Lord. It is pâ—oper to the Lord to execute vengeance vpon the wicked for their sinnes Here we see that for the sinnes of the Philistins God resolueth to send a fire to deuoure their wals and palaces This was my second circumstance the circumstance of the punishment I will send a fire Many desolations hath God wrought by fire By fire he laid waste Sodom Gomorrah and their sister cities Gen. 19.24 By fire he did eat vp Nadab and Abihu Leuit. 10.2 By fire he cut off the two hundred and fifty men that were in the rebellion of Korah Numb 16.35 By fire he deuoured two Captaines and twice fifty men 2 King 1.10 and 12. Why doe I load your memories with multitude of examples for this point My text telleth you that fire Gods creature becommeth Gods instrument and executioner of his vengeance for the sinnes of Azzah to consume her walls and deuoure her palaces I will send a fire a See Lect. 8. By fire in this place as vers 4. the learned Expositors doe vnderstand not only naturall fire but also the sword and pestilâ—nce and famine quod libet genus consumptionis euery kinde of consumption euery scourge wherewith God punisheth the wicked be it haile or thunder or sicknesse or any other of Gods messengers So large is the signification of fire in the metaphoricall vnderstanding The doctrine is The fire whether Naturall or Metaphoricall that is The fire and all other creatures are at the Lords commandement to be employed by him in the punishment of the wicked A truth heretofore proued vnto you as out of other places of holy Writ so out of the story of Gods visitation vpon Pharaoh and the Aegyptians Exod. 8 9 and 10. Chapters whereby you know that Frogs Lice Flies Grashoppers Thunder Haile Lightning Murraine Botches and Sores did instrumentally auenge God vpon man and beasts in Aegypt I stand not now to enlarge this proofe The vse of this doctrine is to teach vs how to behaue our selues at such times as God shall visit vs with his rod of correction how to carry our selues in all our afflictions We must not so much looke to the instruments as to the Lord that smiteth by them If the fire or water or any other of Gods creatures shall at any time rage and preuaile against vs we must remember that it is God that sendeth them to worke his holy will vpon vs. Here he sent a fire vpon Azzah to consume her walls and deuoure her palaces Here you haue my third circumstance the circumstance of the punished in these words the walls of Azzah and the palaces thereof Azzah one of the fiue Prouinces or Dutchies of Palaestina and a Citie of the same name as I shewed you in my last Lecture The walls and palaces here mentioned doe signifie thus much that the Citie Azzah was well fortified and beautified with sumptuous buildings Yet must Azzah notwithstanding the beauty of her buildings and strength of her strong holds be deuoured with fire I will send a fire vpon the wall of Azzah and it shall deuoure the palaces thereof The great Citie Azzah for all her strong walls must shee be spoiled The doctrine to be learned from hence is No munition can saue that city which God well haue destroyed The reason is because there is no strength but of God and from God For what are
earth euermore a remnant that shall be saued as it 's intimated by the Prophet Esay Chap. 1.9 Except the Lord of hosts had reserued vnto vs euen a small remnant we shouâ—d haue beene as Sodom and like vnto Gomorah You see a remnant reserued though a small one Yea sometimes there is a reseruation of so small a remnant as is scarcely visible As in the daies of Eliah who knew of none but himselfe I only am left saith he 1 King 19.14 Yet God tells him in the 18. verse of seuen thousand in Israel which neuer bowed their knees to Baal Hitherto belongeth that Ioel 2.32 In mount Sion and in Ierusalem shall be deliuerance as the Lord hath said and in the remnant whom the Lord shall call t Ierem. 25.34 Howle yee wicked and cry and wallow your selues in the ashes for your dayes of dispersion and slaughter are accomplished and yee shall fall like the Philistines euery mothers childe of you the u Ierem. 46.10 sword shall deuoure you it shall be satiate and made drunke with your bloud there shall not be a remnant of you left But you the elect and chosen children of God your Father take vnto you x Esay 61.3 beauty for ashes the oile of ioy for mourning the garment of gladnesse for the spirit of heauinesse reioyce yee and be glad together Let the prince of darknesse and all the powers of hell assisted with the innumerable company of his wicked vassals vpon the earth ioyne together to worke your ouerthrow they shall not effect it For God euen your God will reserue vnto himselfe a remnant This remnant is the chaste Spouse of Christ the Holy Catholike Church enriched from aboue with all manner of benedictions Extra eam nulla est salus whosoeuer hath not her for his Mother shall neuer haue God for his Father Of this remnant and Catholike Church notwithstanding the challenge of Romish Idolaters we beloued are sound and liuely members Happy are the eyes which see that we see and enioy the presence of him whom we adore happy are the eares that heare what we heare and the hearts which are partakers of our instructions No Nation vnder Heauen hath a God so potent so louing so neere to them which worship him as we of this Iland haue The many and bloudy practices of that great Antichrist of Rome so often set on foot against vs and still defeated are so many euidences that our soules are most precious in the sight of God He he alone hath deliuered vs out of the Lions iaw to be a holy remnant vnto himselfe Now what shall wee render vnto the Lord for so great a blessing We will take vp the cup of saluation and call vpon his Name THE Fifteenth Lecture AMOS 1.9 10. Thus saith the Lord For three transgressions of Tyrus and for foure I will not turne to it because they shut the whole captiuity in Edom and haue not remembred the brotherly couenant Therefore will I send a fire vpon the walls of Tyrus and it shall deuoure the palaces thereof THis blessed Prophet Amos sent from God in Embassage to the ten reuolted Tribes doth first thunder out Gods iudgements against neighbour countries the Syrians the Philistines the Tyrians the Edomites the Ammonites the Moabites Which he doth for certaine reasons giuen in my Sixt Lecture that he might be the more patiently heard of his country-men the Israelites that they might haue no cause to thinke much if God should at any time lay his rod vpon them and that they might the more stand in awe of the words of this prophecie When they should heare of such heauy iudgements to light vpon their neighbours they could not but enter into a consideration of their owne estate and thus reason within themselues Is it true which this Amos saith Will the Lord bring such heauy iudgements vpon the Syrians Philistines Tyrians and other of our neighbours In what a fearefull estate are we then They seely people neuer knew the will of God and yet must they be so seuerely punished How then shall wee escape who knowing Gods holy will haue contemned it Of the iudgements denounced against the Syrians and Philistines you haue heard at large in former Lectures Now in the third place doe follow the Tyrians vers 9 and 10. For three transgressions of Tyrus c. These words containing a burdensome prophecie against Tyrus I diuide into two parts 1 A preface Thus saith the Lord. 2 A prophecies For three transgressions of Tyrus c. In the prophecie I obserue foure parts 1 A generall accusation of the Tyrians For three transgressions of Tyrus and for foure 2 The Lords protestation against them I will not turne to it 3 The declaration of that grieuous sinne by which they so highly offended This sinne was the sin of vnmercifulnesse and crueltie expressed in two branches 1 They shut the whole captiuitie in Edom. 2 They remembred not the brotherly couenant 4 The description of the punishment to befall them for their sinne in the tenth verse Therefore will I send a fire vpon the walls of Tyrus and it shall deuoure the palaces thereof The preface giues credit vnto the prophecie and is a warrant for the truth of it Thus saith the Lord The Lord Iehouah whose Throne is the Heauen of heauens and the Sea his floore to walke in and the Earth his foot-stoole to tread vpon who hath a chaire in the conscience and sitteth in the heart of man and possesseth his most secret reines and diuideth betwixt the flesh and the skin and shaketh his inmost powers as the thunder shaketh the wildernesse of Cades This Lord Iehouah so mighty so powerfull shall he say a thing and shall he not doe it Shall hee speake it and shall hee not accomplish it The Lord Iehouah the strength of Israel is not as man that hee should lye nor as the sonne of man that he should repent All his words yea all the tittles of all his words are Yea and Amen Heauen and earth shall perish before one iot or one tittle of his Word shall escape vnfulfilled Thus saith the Lord Out of doubt then must it come to passe And because it is the Lord that speaketh it is required of vs that we hearken to him with reuerence Thus briefly of the Preface whereof I haue more largely spoken in two former Lectures my sixth and twelfth Lectures vpon the third and sixt verses of this Chapter In which these very words are prefixed for a Preface to two prophecies the one against the Syrians the other against the Philistines I proceed to the present prophecie against the Tyrians It is much like the two former both for words and matter In regard whereof I shall be short in many of my notes For three transgressions of Tyrus and for foure Here is nothing new but the name of Tyrus This Tyrus is called in the Hebrew text * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tzor whence came the name
blesse them that curse you doe good to them that hate you and pray for them that hurt you and persecute you Leaue ye vengeance to the God of vengeance so shall ye be the vndoubted children of your heauenly Father And thus farre of the second vse which was to admonish vs not to intermeddle in the Lords office of executing reuengement A third followeth Is it true Is it proper to the Lord to execute vengeance vpon the wicked for their sinnes Here then in the third place is a treasury of comfort and of terror of comfort to the godly of terror to the wicked For though the Lord doe vse the wicked to correct the godly yet will he in due time ouerthrow the wicked with a large measure of his iudgements and free the godly Gods holy practice in this kinde must bee hereof a warrant vnto vs. The Israelites were kept in thraldome and bondage many yeeres by the Aegyptians The Aegyptians they were but the weapons of Gods wrath wherewith hee afflicted his people They were Gods weapons Were they therefore to escape vnpunished No. Witnesse those ten great plagues which at length God wrought vpon them and their fearefull ouerthrow in the red Sea at large set downe in the booke of Exodus from the seuenth Chapter to the fourteenth This was it which God said to Abraham Gen. 15. vers 13 14. Know for a surety that thy seed shall be a stranger in a land that is not theirs foure hundred yeeres and shall serue them notwithstanding the Nation whom they shall serue will I iudge Ahab the most wicked of the Kings of Israel who sold himselfe to worke wickednesse in the sight of the Lord and his accursed wise Iezebel were Gods instruments to afflict Naboth with the losse of his life and vineyard Ahab and Iezebel were Gods instruments were they therefore to escape vnpunished No. Witnesse both their ends The end of Ahab recorded 1 King 22.38 In the place where dogs licked the bloud of Naboth did dogs licke the bloud of Ahab also And the end of Iezebel registred 2 King 9.35 She was eaten with dogs all sauing her skull her feet and the palmes of her hands It w s a part of Daniel his afflictions to be cast into the den of Lions his accusers vnto Darius were the instruments of this his affliction These his accusers were the Lords instruments for this businesse Were they therefore to escape vnpunished No. Their fearefull end is set downe Dan. 6.24 By the commandement of King Darius they with their wiues and children were cast into the den of Lions the Lions had the mastery of them and brake all their bones in peeces ere euer they came to the ground of the den Here might I recall to your remembrances other iudgements of God of this quality written downe in the register of Gods workes his holy word How and what he rendred to Haman to Seâ—nacherib to Ioachim to the Ammonites to the Chaldeans and other wicked worldings for their hard measure offered to the godly though they were therein Gods instruments But I must hasten and the aforementioned instances of the Aegyptians of Ahab and his wife Iezebel and of Daniels accusers are sufficient to worke terror to the wicked and to the godly comfort and to assure vs when the Lord shall shew himselfe from Heauen with his holy Angels in flaming fire that then to the wicked whose behauiour to the godly hath beene proud and dispiteous he will render vengeance and punish them with euerlasting perdition Thus farre of the first circumstance and doctrine thereupon The second circumstance is the punishment I will send a fire By fire in this place as vers 4 7 10. learned Expositors doe vnderstand not so much a naturall fire as a figuratiue fire For in the name of fire they vnderstand the sword pestilence and famine quodlibet genus consumptionis euery kind of consumption quamlibet speciem excidij euery kind of destruction be it haile or thunder or sicknesse or any other of Gods messengers So large is the signification of fire taken figuratiuely The Doctrine arising hence is this The fire whether naturall or figuratiue that is the fire and all other creatures are at the Lords commandement to be employed by him in the punishment of the wicked This Doctrine hath heretofore beene commended and confirmed vnto you The vse of it is to teach vs how to behaue our selues at such times as God shall visit vs with his rod of corrections how to carry our selues in all our afflictions Wee must not so much looke to the instruments as to the Lord that smiteth by them If the fire or water or any other of Gods creatures shall at any time rage and preuaile against vs we must remember that it is God that sendeth them to work his holy will vpon vs. Here he sent a fire vpon Teman and vpon Bozrah to deuoure her palaces For thus saith the Lord I will send a fire vpon Teman and it shall deuoure the palaces of Bozrah Here haue you the third circumstance the circumstance of the punished Teman and the palaces of Bozrah Teman was the Metropolitan the chiefe City of Idumaea so named from Teman who was son of Eliphaz the son of Esau Gen. 36. 10 11. Renowned and famous was Teman for her wisdome witnesse the Prophecie of Obadiah vers 8.9 and Ierem. 49.7 whereby it is credible shee omitted no opportunity no meanes to make her selfe strong by bulwarkes and fortresses against whatsoeuer incursion or siege of enemies Yet could she not hereby be secured against the day of Gods visitation when for the complement of her sins God should lay his heauy rod vpon her What the wit of man could inuent for safety no doubt but Teman had it But what can mans wit doe against the Almighty Behold here in my Text thus saith the Almighty I will send a fire vpon Teman And can all the water of the huge Ocean quench the fire of the Almighty This resolution of the Lord for the ouerthrow of Teman is excellently set downe by the Prophet Obadiah vers 8 9 10. Shall not I in that day saith the Lord euen destroy the wise men out of Edom and vnderstanding from the mount of Esau And thy strong men O Teman shall be afraid because euery one of the mount of Esau shall bee cut off by slaughter For thy cruelty against thy brother Iacob shame shall couer thee and thou shalt be cut off for euer The Prophet Ieremy to this purpose Chap. 49.7 bringeth in the Lord of hosts thus questioning with Edom Is wisdome no more in Teman Is counsell perished from their children Is their wisdome vanished As if he had said the wisdome of Teman is become foolishnesse their counsell is nothing worth And why But because as my Text saith God will send a fire vpon Teman The doctrine hence arising is No wisdome no counsell no humane inuention can saue that City which God will
Zimi Chaldaeu Syris 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Certè hoc fine sâ—â— gâ—lari Dei O. M. prouidentâ—â factum nâ—n est Ego existimo illo significari nomen Dei in quatuor mundi plagis decantandum esse in all tongues and languages generally consisteth of foure letters More they speake of it You haue heard it before Iehouah b Deut. 10 17. God of Gods and Lord of Lords a God c Eccles 43.29 most wonderfull very d Deut. 10.17 great mighty and terrible a God that e Eccles 43.31 cannot either bee conceiued in thought or expressed by word f Aug. Soliloq cap. 24. of whom all the Angels in heauen doe stand in feare whom all dominations and g Reuel 5.11 thrones doe adore at whose presence all powers doe shake A God in greatnesse infinite in h August meditat c. 21. goodnesse souereigne in wisâ—ome wonderfull in power Almighty in coursailes terrible in iudgements righteous in cogitations secret in works holy in mercy rich in promise true alway the same eternall euerlasting immortall vnchangeable Such is the Lord from whom our Prophet Amos here deriueth authority to his Prophecie Thus saith the Lord. Hath the Lord said and shall he not doe accordingly hath hee spoken it and shall he not accomplish it Balaam confesseth vnto Balak Num. 23.19 God is not as man that he should lie nor as the sonne of man that he should repent Indeed saith Samuel 1 Sam. 15.29 The strength of Israel will not lie nor repent for he is not as man that he should repent All his words yea all the tittlâ—s of his words are Yea and Amen Verily saith our Sauiour Matth. 5 18. Heauen and earth shall perish before one iot or one tittle of Gods word shall â—scape vnfulfilled Thus saith the Lord Amos is here a patterne to vs that are Preachers of the word of saluation Wee must euer come vnto you with Thus saith the Lord in our mouthes we may not speake either the imaginations of our owne braines or the vaine perswasions of our owne hearts We must sincerely preach vnto you Gods gracious word without all corruption or deprauing of the same This is it whereto S. Peter exhorteth vs 1 Epist cha 4.11 If any man speake let him speake as the word of God For if we yea if an Angell from heauen shall preach otherwise vnto you than from the Lords owne mouth speaking in his holy Word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let him be acccursed let him be had in execration This note beloued doth also concerne you that are the auditors and hearers of Gods word For if wee the Preachers thereof must alwaies come vnto you with Thus saith the Lord then are you to heare vs with reuerence and attention And this for the authority of him that speaketh It is not you that speake saith our Sauiour Iesus Christ to his blessed Apostles Matth. 10.20 but the Spirit of your Father which speaketh in you And againe Luk. 10.16 He that heareth you heareth me S. Paul commendeth the Thessalonians 1 Epist chap. 2.13 for that when they receiued of the Apostles of Christ the word of the preaching of God they receiued it not as the word of men but as it was indeed as the word of God Well therefore did S. Iames chap. 1.21 thus to exhort the Iewes Receiue with meekenesse the word that is grafted in you which is able to saue your soules God spake vnto Israel in a vision by night Gen. 46.2 and said Iacob Iacob Iacob answered I am here He was prest and ready with all reuerent attention to heare what his God should say vnto him and to follow the same with all faithfull obedience Such readinesse well becommeth euery childe of God euen at this day in the Church where God speaketh Thus must he thinke within himselfe It is thine ordinance O Lord by thy word preached to instruct me concerning thy holy will I am here Lord in all humble feare to heare thy blessed pleasure what this day it shall please thee to put in the mouth of the Preacher to deliuer vnto me I am here speake on Lord thy seruant heareth If a Prince or some great man of this world shall speake vnto you you will attend and giue eare vnto him with your best diligence how much more then ought yee so to doe when the King of Heauen and Lord of the earth calleth vpon you by his ministers Thus farre by occasion of the preface Thus saith the Lord. For three transgressions of the children of Ammon and for foure Whether these children of Ammon were distinguished from the Ammonites as Drusius would proue 2 Chron. 20.1 and as R. Dauid anoweth filii Ammon unsquam vocantur Ammonitae the children of Ammon are no where called Ammonites I hold it needlesse to dispute in this place It is out of doubt that these children of Ammon or Ammonites did lincally descend from Ben-ammi who was Lots sonne begotten in incest vpon his younger daughter Gen. 19.38 Lot was Abrahams brothers sonne Gen. 14.12 Whereby it is euident that the posterity of them both the children of Israel and the children of Ammon the Israelites and the Ammonites were linked together by affinity and alliance The more to blame were those Ammonites without all respect of kindred to exercise such cruelty as they did against the Israelites for which cause Almighty God here sent his blessed Prophet to thunder out his threats against them For three transgressions of the children of Ammon and for foure In the front of this Prophecie you haue the generall accusation of these children of Ammon For three transgressions and for foure Three of these transgressions if you will beleeue Albertus Magnus are Cruelty Anarice and persecution the fourth is an obstinate pertinacie a constant stubbornnesse euer to dwell in those sinnes Againe three of these transgressions are a coueting of other mens goods an vnlawfull seeking for those things that are not our owne and a hardnesse of heart to retaine them so sought for the fourth is the vnsatiable desire of a couetous man Many are the expositions of the learned vpon these words three and foure transgressions The most naturall proper and significant I take to be if by three and foure a finite and certaine number you vnderstand a number infinite and vncertaine God as often as he will forgiueth though we sin ten thousand times It is but a custome of the Scripture thus to speake God waiteth for vs twice and thrice that is a long time to see if we will returne from our euill waies vnto repentance but the fourth time that is at length when he seeth vs persist in our impenitency he reproueth vs casteth vs away and leaueth vs in our sinnes Thus haue you the generall accusation of the children of Ammon for their many sinnes for which the Lords protestation against them followeth I will not turne to it These words are diuersly rendred by expositors by the author of the vulgar Latine
the sixt commandement wherein you are forbidden to doe murther Wherefore beloued in the Lord put you on the tender bowels of mercy and compassion let cruelty be farre from you My exhortation vnto you and conclusion of this point shall be in the words of S. Paul Coloss 3.12 13. Now as the elect of God holy and beloued put on tender mercy kindnesse humblenesse of minde meeknesse long suffering forbearing one another and forgiuing one another if any man haue a quarrell to another as Christ forgaue you euen so doe yee These words of my text They haue ript vp women with childe of Gilead doe yeeld vs another profitable doctrine They that is the children of Ammon professed enemies to God and godlinesse haue raged against the Gileadites Iacobs posterity the lot and portion of Gods inheritance euen to the ripping vp of their women with childe The doctrine is God often humbleth his chosen children vnder the rod of the wicked This truth appeareth in Lot sore pressed vpon by the Sodomites Gen. 19.9 in the Israelites hardly dealt with by the Egyptians Exod. 1.11 in the seuenty brethren sonnes of Ierubbaal persecuted by Abimelech most of them to the death Iudg. 9.5 in Ieremie twice euill intreated first beaten and put in the stockes by Pashure Ierem. 20.2 and a second time beaten and imprisoned by Zedechias his Nobles chap. 37.15 in the three children cast into the fiery furnace by Nabuchodonosor Dan. 3.21 Many like examples might bee extracted out of Gods holy reg ster for proofe of this point which also may be made further to appeare vnto you in those bloudy persecutions after Christ his death by the Roman Emperours who deuised strange torments to keepe downe religion and religious professours men and women They plucked off their skinnes quicke they beared out their eyes with wimbles they broyled them aliue on gredirons they scalded them in boyling liquors they enclosed them in barrels through which great nailes were driuen and therein they tumbled them downe mountaines till their owne bloud so cruelly drawne out had stifled and choaked them in the barrels womens brests were seared off with burning irons their bodies were rent and their ioynts racked Sundry other and as strange kindes of torments were endured by the faithfull in the time of the ten first persecutions in the primitiue Church This is it which S. Peter hath Epist 1. chap. 4. vers 17. The time is come that iudgement must begin at the house of God Yet let not the faithfull hereat be discouraged It is for their good Iob an vpright and a iust man one that feared God and eschewed euill vpon his experience of the afflictions which he endured vnder the rod of Gods correction chap. 5.17 saith Behold blessed is the man whom God correcteth therfore refuse not thou the chastening of the Almighty For he maketh the wound and bindeth it vp he smiteth and his hands make whole And thus from my doctrine I proceed to the vses I will but point at them Is it true beloued Doth God often humble his chosen children vnder the rod of the wicked It may first shew vs how great Gods anger is for sinne that he punisheth it so seuerely euen in his dearest children and thereby may worke in vs a loathing hatred and detestation of sinne Neuer more need than now to smite our brests and pray with the Publicane O God be mercifull vnto vs sinners Secondly it may teach vs not to measure the fauour of God towards our selues or others by the aduersities or crosses of this life Here we see that the women of Gilead of the race of Israel Gods owne lot and inheritance were most barbarously and cruelly ript vp by the Ammonites Yet are we not to doubt but that Gods fauour was great towards them euen in this seuere punishment Thirdly it may make vs powre out our soules in thankfulnesse before Almighty God for our present estate and condition It is not with vs as in the dayes of Gilead wee are not threshed with threshing instruments of iron our women with childe are not ript vp Our daies are the daies of peace our King is a King of peace Peace is in our ports peace in all our borders and peace within our wals l Psal 144.12 Our sonnes doe grow vp as yâ—ung plants our daughters are as the polished corners of the temple Our garners are full and plenteous with all manner of store Our sheepe bring forth thousands and ten thousands Our oxen are strong to labour Here is no inuasion no leading into captiuitie no complaining in our streets Are not the people happy that are in such a case Yes saith the Psalmist Psal 144.15 Happy are the people that are in such a case The case you see is ours The God of peace which maketh an m Psal 46.10 end of warre in all the world and breaketh the bow and knappeth the speares asunder and burneth the chariots with fire he doth now protect vs from warre and slaughter Quid rependemus What shall we render vnto the Lord for all his benefits towards vs We will take the cup of saluation and praise his holy name O our soules praise the Lord for hee onely maketh vs to dwell in safetie Thus farre of the cruell fact of the Ammonites in ripping vp the women with childe of Gilead This their fact is amplified by the end wherefore they did it They haue ript vp the women with childe of Gilead that they might enlarge their border That they might enlarge their border What could such crueltie against innocent and harmelesse women further them to the attaining of such an end Verie much For hereby it might come to passe that there should not be any off-spring of the Gileadites to inherit and possâ—sse the land so might the land without any resistance become the possession of the Ammonites This is by a propheticall contestation touched Ier. 49.1 Vnto the children of Ammon thus saith the Lord Hath Israel no sonnes or hath he no heires Why then hâ—th their King possessed Gad and his people dwelt in his Cities So might this our Prophet Amos here contest and make complaint Hath Gilead no sonnes Hath Gilead no heires Why then haue the Ammonites possessed Gilead Why haue they dwelt in the cities of Gilead The answer is plaine out of my Text The Ammonites haue ript vp the womâ—n with childe of Gilead they haue left them no sonnes no heires And so they possessed the land of Gilead so haue they enlarged their borders Wee see now the meaning of our Prophet He obiecteth to the Ammonites not only that they did cruelly rip vp the women with childe in Gilead but also that they did it for this end that they might enlarge their borders The Doctrine is That nation which is not content with her owne borders but inuadeth her neighbour countries sinneth grieuously The Ethnickes of old taught but in Natures schoole did hold it for a wicked act detestable and inexpiable to
vengeance We therefore may not interpose our selues 3 It may serue for a comfort to the Godly against whom the wicked haue behaued themselues proudly and dispiteously God in due time for such their behauiour will render vengeance vnto them and punish them with euerlasting perdition The second circumstance concerneth the punishment which is by fire I will kindle a fire By fire here we are to vnderstand not so much a true and naturall fire as a figuratiue and metaphoricall fire The sword pestilence and famine quodlibet genus consumptionis euerie kinde of consumption quaelibet species excidij euerie kinde of destruction haile water thunder sicknesse or any other of the executioners of God his wrath for the sinnes of men may be signified by this name Fire The Doctrine The fire whether naturall or figuartiue that is the fire and all other creatures are at the Lords Commandement to be employed by him in the punishment of the wicked Of this Doctrine heretofore The vse of it is to teach vs how to behaue our selues at such times as God shall visit vs with his rod of correction how to carrie our selues in all our afflictions We must not so much looke to the meanes as to the Lord that worketh by them If the fire or water or any other of Gods creatures shall at any time rage and preuaile against vs we must know that God by them worketh his holy will vpon vs. Here wee see hee resolueth to kindle a fire vpon the wall of Rabbah for thus saith the Lord I will kindle a fire in the wall of Rabbah and it shall deuoure the palaces thereof There was a Citie of this name Rabbah in the Countrie of Moab called Rabbath-Moab So saith Drusius But the Rabbah in my Text was a Citie in the Country of the Ammonites called 2 Sam. 12.26 Rabbah of the children of Ammon where it is named the citie of the kingdome For it was their metropolitical chiefe city In the verse following it is called the citie of waters because it was situate neere vnto the riuer Ieboc The destruction here threatned to this citie is likewise denounced by two other Prophets Ieremie and Ezechiel In Ieremie chap. 49.2 Thus saith the Lord I will cause a noise of war to be heard in Rabbah of the Ammonites and it shall bee a desolate heape and her daughters shall be burnt with fire Crie ye daughters of Rabbah gird you with sacke-cloth mourne and run to and fro by the hedges for their King shall goe into captiuitie and his Priests and his Princes likewise And Ezechiel Chap. 25.5 I will make Rabbah a dwelling place for Camels and the Ammonites a sheep coat By which two places of Jeremie and Ezechiel the meaning of my Prophet is opened Here in the person of God he saith I will kindle a fire in the wall of Rabbah and it shall deuoure the palaces thereof It is as if he had said The a Ierem. 7.34 voice of mirth and the voice of gladnesse shall cease to be heard in Rabbah the noise of warre shall be heard there and I will make it a dwelling place for Camels a sheepe-coat an heape of desolation Must Rabbah the chiefe Citie of the Kingdome be measured with the line of desolation It yeelds vs this Doctrine It is not the greatnesse of a Citie that can be a safeguard vnto it if God his vnappeasable wrath breake out against it for its sinnes For confirmation of this Doctrine I need not send you to the old world to behold the ruines of cities there There may you see the citie which Caine built Gen. 4.17 and whatsoeuer other cities were erected between that time and the floud you may see them all swept away with the floud After the floud you may see Sodom and Gomorrah with other cities of that plaine ouerthrowne with brimstone and fire from the Lord out of Heauen Gen. 19.24 I need not present you with other like desolations of cities townes or villages wrought by Almightie God in the dayes of old This one chapter and first chapter of this prophecie of Amos yeelds vnto vs plentifull proofe for this point Here hâ—ue we seene desolation vpon desolation not the shaking only but the ouerthrow of foure states namely of the Syrians of the Philistines of the Tyrians and of the Edomites In the state of the Syrians we haue seene the ruines of the house of Hazael and of the palaces of Ben-hadad and of Damascus and of Bikeath-Auen and of Beth-eden and of Aram vers 4 5. In the state of the Philistines we haue viewed the rubbish of Azzah and the palaces thereof of Ashdod also of Ashkelon and of Ekron vers 7 8. In the state of the Tyrians we haue beheld the waste done vpon the proud Citie Tyrus and her palaces vers 10. In the state of the Edomites we haue considered the destruction of Teman and Bozrah vers 12. All which doe euidently and strongly proclaime vnto vs the truth of my propounded Doctrine namely that It is not the greatnesse of a Citie that can be a safeguard vnto it if God his vnappeasable wrath breake out against it for its sinnes One vse of this Doctrine is to lesson vs that wee put not any confidence in any worldly helpe but that so wee vse all good meanes of our defense that still we rely vpon the Lord for strength and successe thereby A second vse is to put vs in minde of the fearefull punishments which God layeth vpon men for sinne He deuoureth their Cities throweth downe their strong holds and spares them not Hath God dealt thus with strong Cities and shall poore villages escape If the secure worldling shall here obiect that our dayes are the dayes of peace that our King is a King of peace that peace is in all our ports in all our quarters in all our dwelling places and that therefore there is no need to feare the subuersion either of our cities or of our villages to such I must answer in the Prophet Esayes words Chap. 48.22 There is b Esa 57.21 no peace to the wicked saith the Lord. No peace to the wicked For though God the c Rom. 15.33 God of peace which d Psal 46.9 maketh an end of warre in all the world and breaketh the bow and knappeth the speare asunder and burneth the chariots with fire doth now protect vs from forraine inuasion and hostilitie yet being e Amos 3.13 Deus exercituum a God of hosts he hath armies of another kinde at command to worke the sudden subuersion and ouerthrow of all our dwellings Hereof hath God made good proofe in these our dayes To say nothing of his arrow of pestilence which is grandis terror mortalium the great terrour of men as being Deaths chiefe Pursuiuant and Sumner who in Iob 18.14 is called Rex Terrorum the King of feares to say nothing of this arrow how it hath for these f This Sermon was preached Ann. Dom. 1610. Ian.
is the reading of Mercer cum tempestate in die turbinis and that of Tremelius cum procella in die turbinis with a storme or tempest in the day of the whirle-wind Caluin hath in turbine in die tempestatis in a whirle-wind in a day of tempest Brentius in turbine in die tempestatis in a whirle-wind and in a day of tempest Gualter cum turbine in die tempestatis with a whirle-wind in a day of tempest And this reading Drusius rather approueth than the former Take which you will the meaning is one and the same namely that the warre here denounced to the Ammonites in the former clause should come vpon them tanquam turbo in die tempestatis like vnto a whirle-wind in a tempestuous and stormie day Turbine nihil celerius a whirle-wind comes suddenly and with speed so was this warre to come vpon the children of Ammon Thus haue we the meaning of our Prophet let vs now take a view of such doctrines as may from hence be taken for our further instruction First whereas the punishment here threatned to the Ammonites is to come vpon them with a whirle-wind in a day of tempest in a tempestuous and stormie day wee may learne that Stormes Tempests Whirle-winds and the like are the Lords creatures ready at his command to be employed by him in the auenging of his quarrell against sinners 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the primarie and principall efficient cause of stormes tempests whirle-winds and the like is God God as he is the sole maker totius vniuersitatis rerum of this world and all that is in it so is he also a most free and omnipotent ruler of the same He alone is able to raise tempests and at his pleasure to allay them againe Who raised the storme that endangered the ship wherein Ionah was was it not the Lord Yes For so it is written Ion. 1.4 The Lord sent out a great wind into the sea and there was a mighty tempest in the sea so that the ship was like to be broken Neither was this tempest calmed till rebellious Ionah was cast out of the ship into the sea as it appeareth vers 15. Well therefore is it said of the Psalmist Psal 148.8 of fire and haile and snow and vapours and stormy winds that they execute Gods word they are all ready at his commandement to execute what he will haue them to doe Winds and tempests they depend not vpon chance or blinde fortune but on the soueraigne power of the Almighty Creator So true is my doctrine Stormes Tempests Whirle-winds and the like are the Lords creatures ready at his command to be employed by him in the auenging of his quarrell against sinners One vse of it is for our instruction Whosoeuer he be that walketh by land or passeth by sea if winds stormes or tempests doe hinder his purpose or disquiet him in his enterprise he must assigne it to the prouidence of Almightie God A second vse serueth for reproofe of such as are of opinion that Witches Sorcerers Coniurers and the Deuill can Å¿ Grynaeus in Ion. cap. 1. 4. Lect. 13. pro libidine suâ at their pleasures raise vp tempests It is nothing so Nothing so Why then doth Saint Paul Ephes 2.2 call the Deuill the Prince that ruleth in the aire I answer S. Paul calleth the Deuill the Prince that ruleth in the aire not because he can at his pleasure raise tempests but because he then doth it when God giues him license I easily grant that Witches Sorcerers and Coniurers by the helpe of the Deuill can raise stormes and tempests in the aire though t King Iames Daemonolog lib. â— cap 5 pag. 46. not vniuersally yet in such a particular place and prescribed bounds as God will permit them so to trouble u Arch-Bishop Abâ—ot in Ion. Lect. 3. pag. 51. The Deuill and his factors worke their exploits only by limitation and by leaue for they depend vpon the Lord and as if they were tied in a chainâ— they cannot exceed one haires breadth of that which is granted vnto them Witnesse the story of Iob. The Deuill could not raise a wind to ouerthrow the house wherein Iobs children were but by leaue from the Lord as it appeareth Iob 12. And this may be our comfort that Satan the Deuill that x 1 Pet. 5.8 roaring Lion who walketh about seeking whom he may deuoure hath y Esay 37.29 a hooke put into his nostrils and a bridle in his lips and is bound z Iud. 6. with euerlasting chaines so that he cannot hurt vs no not so much as by raising of a tempest vnlâ—sse Almighty God for our sinnes doe let him loose Wherefore let vs commend our selues wholly to the protection of the Almightie and he will * Esay 49 2. hide vs vnder the shadow of his hand For it is he only that maketh vs to dwell in safety Thus much of my first doctrine Againe whereas the punishment here threatned to the Ammonites was to come vpon them as a whirle-wind in a tempestuous or stormy day that is speedily we may from hence take this lesson The dâ—struction of the wicked commeth suddenly vpon them This truth is auowed by Dauid Psal 37.2 Where to perswade the godly not to fret or be grieued at the prosperitie of the wicked he brings this reason They shall soone be cut downe like grasse and shall wither as the greene hearbe which in other words vers 20. of the same Psalme he thus deliuereth They shall perish and shall be consumed as the fat of lambes euen with the smoake shall they consume away They shall be consumed as the fat of lambes there is vtter destruction for them they shall be consumed as smoake there is the suddennesse of their destruction The state of the wicked is very ticklish and vncertaine For as it is Psal 73.18 God hath set them in slippery places and casteth them downe into desolation Their end is there described to be wonderfull sudden and fearefull Quomodo vastabuntur Subitò deficient consumentur terroribus How shall they be destroyed They shall quickly perish they shall be consumed with terrours Solomon speakes to this purpose as plainly as may bee Prou. 6.15 The destruction of the wicked shall come speedily he shall be destroyed suddenly without recouery He shall be destroyed suddenly without recouery that is to speake in my Prophets phrase He shall be destroyed as if he were carried away with a whirlewind in a tempestuous and stormy day or in Solomons phrase Prou. 1.27 Their destruction shall come like a whirlewind The holy Scriptures are very plentifull in this point But this which hath beene spoken may serue for the establishment of my propounded doctrine that The destruction of the wicked commeth suddenly vpon them One vse of this doctrine is to admonish vs that we giue all diligence to walke in the Lords way the sanctified and holy way the way of perfection that we be not reputed among
to his neighbour For as much as the Lord will destroy all such as speake lies This you know by the fift Psalme ver the 6. But how will he destroy them It is answered Reuel 21.8 All lyars shall haue their part in the lake which burneth with fire and brimstone Thus haue you the third vse of my doctrine My doctrine was God is truth in himselfe in his workes and in his words The third vse is our holy imitation of God in truth There is yet a fourth vse of this doctrine of the truth of God It serues for a redargution or reproofe of such as deny God and his truth Deny God and his truth Can there be any endued with a reasonable soule so voyd of vnderstanding Yes There is a generation of men monstrously mishapen in the powers of the soule who spare not to break the cords of Religion asunder and to cast her yoke from them They dare auouch with those in Tullie Totam de Dijs immortalibus opinionem fictam esse ab hominibus sapientibus reipub causâ vt quos ratio non posset eos ad officium religio duceret judging the seruice of God to be a meere deuise of man for the better gouernment of the Common-wealth wherein inferiors sith they will not be ruled by reason must be ordered by religion Tell such of the Scriptures you may as well vrge them with Lucians narrations tell them of repentance they cast it behind them tell them of faith they regard it not Speake to them of baptisme they hold it of no greater price then the washing of their hands Let them heare of the Resurrection this feeds them with many a merry conceit They thinke pleasantly with themselues what manner of bodies they shall haue at that day of what proportion and stature their bodies shall be whether their nayles and haire shall rise againe Impious wretches thus they make a scoffe at God and religion whom were they vsed according to their deserts the Preachers should pronounce and the Prince proclaime the foulest leapers that euer yet sore ranne vpon very worthy to bee excluded the hoast and to haue their habitation alone yea to be exiled the land and to bee expelled from nature it selfe which so vnnaturally they striue to bring to naught I say no more against them but leaue them to the God of truth whom they haue denied that he in due time may repay them home with vengeance Thus farre am I guided by my first doctrine grounded vpon this essentiall name of God his name Iehouah importing his truth in himselfe in his workes and in his words Thus saith Iehouah Thus saith the Lord Is not this the prophesie of Amos Are not all the words of this prophesie chap. 1.1 called the words of Amos the heardsman What then meaneth this phrase Thus saith the Lord As Almighty God in olde time spake to our Fathers by the mouth of Moses Exod 4.12 So did hee in succeeding ages speake vnto them by the mouth of other his Prophets Luke 1.70 Heereto S. Peter beareth record 2. Epist 1.20 Know this saith he that no prophesie in the Scripture is of any priuate motion and he giues the reason heereof verse 21. For the prophesie in old time came not by the will of man but holy men of God spake as they were mooued by the holy Ghost Hence sprang those vsuall and familiaâ— speeches in the bookes of the Prophets The word of the Lord came vnto me The Lord God hath spoken and this in my Text Thus sayth the Lord. This Lord who thus spake in old time by his Prophets did in fulnesse of time when he sent to consummate and perfect the worke of mans redemption speake by his blessed Euangelists and Apostles This appeareth by the faithfull promise made vnto them Matth. 10.19 Take no thought how or what yee shall speake It is not yee that speake but the Spirit of your Father that speaketh in you It must stand euer true what is recorded 2 Tim. 3.16 The whole Scripture is giuen by inspiration of God The whole Scripture and euery parcell of it haâ—h inward witnesse from the Spirit which is the author of all truth Sweet then is the harmony consent and agreement of all the Prophets Euangelists and Apostles from the first vnto the last Not one of them spake one word of a naturall man in all their ministeries the words which they spake were the words of him that sent them they spake not of themselues God spake in them Whensoeuer were the time whatsoeuer were the meanes whosoeuer were the man wheresoeuer were the place whatsoeuer were the people the words were the Lords Hence ariseth this doctrine The Author of holy Scripture is neither man nor Angell nor any other creature how excellent soeuer but onely the liuing and immortall God This truth is euident by this which I haue but now delired For if God in old time spake to our Fathers by the mouth of Moses if God spake by other his Prophets if God spake by the Euangelists and Apostles if all Scripture be inspired of God then it well followeth that God is the author of Scripture and therefore not man nor Angell nor any other creature how excellent soeuer I can but point at the vses of this doctrine The first vse is redargution Is the liuing and immortall God the author of holy Scripture Heere are all they to bee reprooued who doe vilifie and debase the sacred Scriptures and esteeme not of them as of the word of God Such are they who bearing in their fore-heads the stampe of Christians haue notwithstanding giuen their names to that Antichrist of Rome and the now-false Church there They shame not to affirme that setting aside the authority of that Church and her head the Pope the Scripture is no better then a l Collâ—q Wâ—rmâ—t doubtfull vncertaine and leaden rule then a m Colloq Râ—tâ—bon matter of debate then n Ludouic Matoranus dead inke then o Eskins inken diuinity then a p Pighius nose of wax then a r Colloq Worm booke of discord then a Å¿ Pighius dumbe Iudge then t Hosius Gretser Heereof see my second Lecture vpon Amos 1. Aesops fables Impious wretches had they not wip'd all shame from their faces they would neuer haue layd such load of disgraces vpon Gods holy word Their Cardinall Hosius stayes not heere he proceedes a degree further He coynes a distinction of Scripture as it s vsed by themselues whom he calleth Catholikes and as by vs whom hee calleth Heretikes His words are in the end of his third book against Brentius his Prolegomena The Scripture quomodo profertur à Catholicis verbuÌ„ est Dei quomodo profertur ab Haereticis verbum est Diaboli as it is alledged by vs so must it bee forsooth the word of the Deuill but as by them so onely shall it be the word of God Blasphemous Cardinall hee marcheth not alone u
Syntagm Disput Sedan loc 2. De origine sacrae Scripturae §. 32. pag. 17. Telenus tels mee of a champion of that side as farre forward as he who saith Melius consultum fuisse Ecclesiae si nulla vnquam extitisset Scriptura that had there neuer beene any Scripture the Church had beene better prouided for then now it is Sedens in coelis ridet there 's a God in heauen that hath these wicked impes in derision vpon whom for their taunts contumelies and reprcches against his sacred word hee will one day poure out his full viols of wrath then will he crush them with his scepâ—er of iron and breake them in pieces like potters vessâ—ls You haue the fiâ—st vse A second followeth Is the liuing and immortall God the author of holy Scripture Heere then is a lesson for vs whom God hat set a part to be Preachers and Expounders of his will We must handle his sacred Scripture as his holy word wee must euer come vnto you as my Prophet heere did to the Israelites with Thus saith the Lord in our mouthes Wee may not speake either the imagination of our owne braines or the vaine perswasions of our own hearts We must sincerely preach vnto you Gods gracious word without all corruption or deprauing of the same To this S Peter well exhorteth vs in his 1. Epist and chap. 4.11 If any man speake let him speake as the word of God For if wee yea if an Angell from Heauen shall preach otherwise vnto you then from the Lords own mouth speaking in his holy word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 let him be accursed let him be had in execration The third vse of this doctrine is peculiar vnto you Beloued who are auditors and hearers of the word Is the liuing and immortall God the author of holy Scripture Then Beloued it is your part to heare vs with attention and reuerence whensoeuer wee stand before you to expound Gods holy Scripture S. Paul commendeth the Thessalonians Epist 1. chap. 2.13 For that whensoeuer they receiued of the Apostles of Christ the word of the preaching of God they receiued it not as the word of men but as it was indeede the word of God In like sort if you receiue it it will saue your soules It is able so to doe S. Iames shall bee your pledge chap. 1.21 Receiue it therefore with meeknesse that by it your soules may liue God spake vnto Israel in a vision by night and sayd Gen. 46.2 Iaacob Iaacob Iaacob answered I am heere He was prest and ready with all reuerent attention to heare what his God would say vnto him and to follow the same with all faithfull obedience Such readinesse well becommeth euery childe of God at this day in the Church where God speaketh Thus must hee thinke within himselfe It is thine ordinance ô Lord by thy word preached to instruct me concerning thy holy will I am heere Lord in all humble feare to heare thy blessed pleasure what this day thou wilt put into the mouth of the Preacher to deliuer vnto me I am heere speake on Lord thy seruant heareth If a Prince of this world or some great man shall speake vnto you you will attend and giue eare vnto him with all diligence how much more then ought yee so to doe when the King of Heauen and Lord of the Earth the liuing and immortall God calleth vpon you by his Ministers What remaineth but that you suffer a word of Exhortation It shall bee short in S. Pauls words Coloss 3.16 Holy and beloued as the elect of God let the word of God dwell plenteously in you in all wisdome This word of God it is his most royall and celestiall Testament it is the oracle of his heauenly Sanctuarie it is the only key vnto vs of his reuealed counsels it is milke from his sacred breasts the earnest and pledge of his fauor to his Church the light of our feete the ioy of our hearts the breath of our nostrils the pillar of our faith the anchor of our hope the ground of our loue the euidence of our future blessednes Let this word of God dwell plenteously in you in all wisdom So shall your wayes by it be clensed and your selues made cleane Yet a very litle while he that shall come will come will not tarry euen our Lord Iesus Christ who finding your wayes clensed and your selues made cleane by his sacred word will in his due time translate you from this valley of teares into Ierusalem which is aboue the most glorious Citie of God There shall this corruptible put on incorruption and our mortalitie shall be swallowed vp of life Euen so be it THE II. LECTVRE AMOS 2.1 2 3. Thus saith the Lord for three transgressions of Moab and for foure I will not turne to it because it burnt the bones of the King of Edom into lime Therefore will I send a fire vpon Moab and it shall devoure the pallaces of Kirioth and Moab shall dye with tumult with shouting and with the sound of a trumpet And I will cut off the Iudge out of the midst thereof and will slay all the Princes thereof with him saith the Lord. IN the former Sermon I handled the Preface The Prophecie is now to be spoken vnto The first part therein is The accusation of Moab in these words For three transgressions of Moab and for foure Where we are to consider 1. Who are accused 2. For what they are accused The accused are the Moabites and they are accused of many breaches of the Law of God First of the accused Moab was one of the sonnes of Lot begotten in incest vpon his eldest daughter Gen. 19.37 From him by lineall descent came these Moabites a people inhabiting that part of the East which is commonly knowne by the name of Coelesyria but was formerly the possession of the Amorites These Moabites like their brethren the Ammonites were professed enemies to the people of God and did euermore very grieuously afflict and vex them In which respect they were for euer by God his singular commandment excluded from the Church Gods commandement is expressed Deut. 23.3 The Ammonites and the Moabites shall not enter into the Congregation of the Lord. And it s repeated Nehem. 13.1 The Ammonites and the Moabites shall not enter into the Congregation of God Thus haue you the accused euen the Moabites the posteritie of Moab who was Lots sonne inhabitants of Coelesyria and borderers vpon the Holy Land the possession of the Israelites Now what are they accused of Of many breaches of Gods law in these words For three and foure transgressions This phrase we met with fiue times in the former chapter and haue heard it diuersly expounded The most naturall proper and significant exposition commended to you was by three and foure a finite and certaine number to vnderstand many a number infinite vncertaine For three transgressions of Moab and for foure that is for many transgressions of the
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
Corruption it selfe as a father made Iob fit for his graue and death which of him was more wished then life as Origen and Olympiodor haue well obserued And hence it is that blessed Paul liuing in this world and vsing it as if he vsed it not for he had his conuersation in heauen and had a true and liuely taste of the ioyes of the world to come desired to be dissolued and to be with Christ and this hee was well assured was best of all for him Phil. 1.23 Thus farre beloued haue I ledde you by occasion of these words Moab shall dye vpon which I grounded this generall doctrine All must once dye In the illustration whereof I signified that of euils death was the most terrible To arme your Christian soules against the terrour or feare of death I told you that death is to be considered in a double respect either as it is in its owne nature or as it is changed qualified by the death of Christ in the first respect it is very fearefull to the naturall man in the latter it is very welcome to the resolued Christian I further added that there are two sorts of men obnoxious vnto death the one sort doe liue in sinne and dye without repentance the other with vnfained repentance and true faith in Christ doe leaue this world to the first sort death is very terrible to the latter it is a very welcome guest Now proceed we to examine the manner of Moabs death Moab shall dye with tumult with shouting and with the sound of a trumpet In tumultu with a tumult so some do reade Vatablus Caluin Mercer Gualter in strepitu with a noyse so Iunius and Drusius in sonitu with a sound so Brentius and the author of the vulgar Latine The 70. haue 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Moab shall dye through imbecillity or weakenes The word in the originall is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it signifieth a sound a tumult an inundation or multitude of waters which ouerrunne their bankes with violence and roaring The meaning of the world is that Moab should die a death strange and extraordinary which is more specified in the next word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 With shouting This very word we met with within the 14. verse of the first Chapter where it is brought to set forth the terrour of that iudgement which God would bring vpon the Ammonites The word I expounded in my 20. Sermon on the first Chapter and shewed out of diuers Authorss that it signifieth a sound a cry a great cry a vociferation a shoute such as Souldiers doe make when on a suddaine they surprize a City To make good this exposition it is added With the sound of a trumpet The vse of trumpets in warre hath beene very ancient The vse of them is commanded to the children of Israel Num. 10.9 When ye goe to warre against the enemie yee shall blow a larme with the trumpets After they were vsed in the battle against Iericho Iosh 6.5 Ioshua saith to the people When yee heare the sound of the trumpet ye shall all shout with a great shout and the wall of Iericho shall fall downe flat To this vse Ezechiel alludeth Chap. 7.14 They haue blowne the trumpet and prepared all but none goeth to the battell And S. Paul speaks of it 1. Corinth 14.8 If the trumpet giue an vncertaine sound who shall prepare himselfe to battle The Prophet Zephanie also hath respect vnto it Chap. 2.16 where he calls the great day of the Lord a day of the trumpet and a larme against the strong Cities and against the high towers From this ancient vse of trumpets we may gather the meaning of our Prophet in this place Moab shall dye with a tumult with a shouting and with the sound of a trumpet Moab that is the Moabites the people of Moab shall dye shall depart this life and leaue this world not quietly and peaceably in their beds but with a tumult with a shouting and with the sound of a trumpet euen in warre or as the phrase is in the 14. verse of the 1. chapter in the day of battaile The doctrine arising hence is this Warre one of the executioners of Gods vengeance is euermore sent vpon a Land for the sinnes of the people That warre is one of the executioners of Gods vengeance its plaine in Ezech. 14.21 There God himself makes it one of his foure sore iudgements The foure are the sword famine the noysome beast and the pestilence the first is the sword an instrument for warre for warre it selfe These foure are likewise couched togither in Ezech. 5.17 where thus saith the Lord against Ierusalem I will send vpon you famine and euill beasts and they shall spoyle thee and pestilence and bloud shall through thee and I will bring thee sword vpon thee I the Lord haue spoken it I will bring the sword vpon thee the sword that is warre an instrument of warre for warre it selfe as in the former place These two places of Ezechiel to omit many other as pregnant here and there dispersed throughout the sacred Volumes of Gods eternall word these two doe speake plainely that warre is one of the executioners of Gods vengeance That it is sent vpon a Land for the sinnes of the people I made it plaine vnto you by like euidence of holy Writ in my 20. Sermon vpon the former chapter My proofes were taken from Levit. 26.25 Deut. 28.49 Ierem. 5.15 Whence I inferred that warre and all the euills of warre are from the Lord that warre is one of the accomplishments of Gods iudgements that warre is sent by God vpon a Land for the sinnes of a people So goeth my doctrine Warre one of the executioners of Gods vengeance is euermore sent vpon a Land for the sinnes of the people The Vse of this Doctrine is to raise vs vp to the admiration of the wonderfull patience of Almighty God We grieue the Holy Spirit of that sacred Maiestie with our manifold and daily sinnes our sinnes of omission our sins of infirmitie and our sinnes of presumption our sinnes of ignorance and our sinnes of wilfulnesse our strife variance and debate our vsurie oppression and cruelty our vncleannesse wantonnes and drunkennes our sins multiply as the sands of the Sea they haue pressed into Gods presence to fetch downe his vengeance vpon vs. Behold looke about you and admire his exceeding great patience The loud crying of our sinnes hath not yet vrged the Lord so farre as to make him come against vs with his sorest iudgement of warre He hath out of his fatherly loue ouer vs mildely chastized vs. Not long since hee brake the staffe of our bread and sent among vs a dearth and scarcitie yet haue wee not returned vnto him Not long since he commanded his armies of waters to issue from out their channell and to ouer runne man and beast for many miles within this land yet haue we not returned vnto him Not long since he
f Rom. 11.36 of him and in him and by him are all things Thirdly it is the memoriall of God vnto all ages so God himselfe cals it Exod. 3.15 the memoriall of his faithfulnesse his truth and his constancie in the performance of his promises And therefore whensoeuer in any of the Prophets God promiseth or threatneth any great matter to assure vs of the most certaine euent thereof he adds vnto it his name Iehovah So here in my text Thus sayth Iehovah Thus sayth the Lord not Thus sayth Amos but Thus saith the Lord. The Lord then is the author of this Scripture and not of this onely but also of the whole bodie of Scripture The doctrine The author of holy Scripture is neither man nor Angell nor any other creature how eminent or excellent soeuer but onely the liuing and immortall God This doctrine I haue heretofore commended vnto you in my first lecture vpon this Chapter The vses of it were three The first concerned vs whom God hath set apart to be the Preachers and expounders of the Scriptures We must handle them as the holy word of God As my Prophet here comes to Iudah so must we to you with thus saith the Lord we may not speake either the imagination of our owne braines or the vaine perswasions of our owne hearts we must sincerely preach vnto you Gods gracious word without corrupting or deprauing it A second vse concerneth you who are auditors and hearers of the word preached It is your parts to giue eare vnto it with attetion and reuerence and like the Thessalonians commended by St Paul 1 Thess 2.13 to receiue it not as the word of vs men but as it is indeed the word of God A third vse concerned the aduersaries of the truth the Papists who doe vilifie and debase the sacred Scriptures and esteeme not of them as of the word of God How shamfully they haue loaded this holy word of God with disgracefull termes calling it a doubtful vncertaine and a leaden rule a poore kinde of element a booke of discord a matter of debate dead inke inken divinitie a dumbe iudge a nose of waxe Aesops fables I haue g Lect. 2. in Amos 1. pag. 18. c. heretofore deliuered vnto you But who are they out of whose mouths and pens such bitternesse against Gods holy word hath beene vented Are they our Countrymen Are they not rather strangers to vs Papists of other Nations Pighius Hosius Gretser Canon Lewis of Lateran the collocutors at Wormes and Ratisbon What are these to vs It may be our English Papists doe esteeme of the Scriptures more reuerently More reuerently Let one speake for all Dr. h Fox Martyrel vol. 2. l. 7. An. 1513. pag. 735. Bennet a Lawyer Chauncellour and Vicar generall to Richard Fitz-Iames Bishop of London called before him one Richard Butler for being of that Religion which we this day through Gods goodnesse doe maintaine and professe This Butler vsed much to read the Bible for which an article was thus framed against him We obiect to you that diuerse times and especially vpon a certaine night you erroniously and damnably read in a great Booke of heresie certaine Chapters of the Euangelists in English conteining in them diuerse erronious and damnable opinions and conclusions of heresie What Christian eare can endure such blasphemie that the Booke of God should be called a great booke of heresie that some Chapters of the Euangelists should be said to conteine in them diuers erronious and damnable opinions and conclusions of heresie What Christian care can endure this Must that Booke to which we are so often sent by i Deut. 17.11 Moses by the k Esa 8.20 Mâ—lac 2.7 Psal 1.1 and 119.2 Prophets by l Joh. 5.39 Christ himselfe by his holy m Luk. 16.29 Euangelists and n Act 17. â—1 2. Tim. 3 1â— Apostles must that Booke be noted for erronious and damnable opinions and conclusions of heresies St Paul thought much otherwise He in the 2. Tim. 3.15 speaking of the holy Scriptures sayth that they are able to make men wise vnto saluation Hee addeth further ver 16. that the whole Scripture is giuen by inspiration of God and is profitable to teach to improue to correct and to instruct in righteousnesse that the man of God may be absolute being made perfect vnto all good workes Magnificum testimonium A most sufficient testimonie for the authoritie dignitie and worth of holy Scripture First it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 diuinely inspired of God giuen immediately from God to men Secondly it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 profitable Profitable many wayes for doctrine for reproofe for correction for instruction Doctrine is of things to be beleeued Reproofe of things to be refuted Correction concerneth vices Instruction vertues Euery way the whole Scripture is profitable and is able to make men wise vnto saluation And yet must this holy Scripture be noted for a great Booke of Heresie for conteining erronious and damnable opinions and conclusions of heresie 2. Pet. 1.19 St Peter thought much otherwise He in his 2. Epist and 1. Chapter hauing proued the certaintie of Euangelicall doctrine by two arguments one drawne from his owne experience the other from the testimonie of Almightie God in a voice from Heauen vers 16 17 18. addeth vers 19. a third argument drawne from the consent of the Prophets We haue also a most sure word of the Prophets to the which yee doe well that ye take heed as vnto a light that shineth in a darke place vntill the day dawne and the day star arise in your hearts So that yee first know this that no prophecie in the Scripture is of any priuate motion For the prophecie came not in old time by the will of man but holy men of God spake as they were mooued by the Holy-Ghost Where first the blessed Apostle calls the writings of the Prophets 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a most sure word Secondly he aduiseth vs to be diligently conuersant in those writings yee shall doe well to take heed vnto them Thirdly he shewes the necessitie and vse of them by a comparison they are as a light that shineth in a darke place Fourthly he prescribeth the time of our diligence we must take heed vnto them vntill the day dawne and the day starre arise in our hearts Fiftly he noteth their difficultie Difficultas stimulus debet esse diligentiae the more hard they are to be vnderstood the greater must our diligence be No prophecie in the Scripture is of any priuate motion It is not in mans power rightly to vnderstand the Prophets The Treasurer to the Queene of Ethiopia confesseth as much Act. 8.31 Sixtly he poynteth at the author of Holy Scripture not mans will but the Holy-Ghost For the prophecie in olde time came not by the will of man but holy men of God spake as they were mooued by the Holy-Ghost What St Peter in this place affirmeth of the
sinnes And if we will stay Gods hand from correcting vs we must stay our selues from sinning and offending him I conclude with S. Pauls exhortation to the Romanes chap. 6.12 Let not sinne reigne therefore in your mortall bodies obey it not in the lusts thereof giue not your members as weapons of vnrighteousnesse vnto sin but as men aliue from the dead giue your selues vnto God that being freed from sinne and made Gods seruants through Iesus Christ you may haue your fruit in holinesse and the end euerlasting life THE V. LECTVRE AMOS 2.4 Because they haue despised the law of the Lord and haue not kept his commandements THe third part of this prophecie against Iudah is now to be examined namely the enumeration of some particular sinnes whereby the inhabitants of Iudah prouoked their God vnto displeasure The first passage in this part is They haue despised the law of the Lord. Where we haue the sinne of Iudah and the obiect thereof the sinne contempt the obiect the law of the Lord. They haue despised there is the sinne The law of the Lord there is the obiect First of the sinne of the contempt They haue despised * Zanch. de oper redemp lib. 1. cap. 18. Thes 2. Contempt is an action of the minde by which we nothing at all or very lighty esteeme of a thing and therefore doe reiect it This action which I call contempt is partly from the vnderstanding partly from the will First the vnderstanding esteemes a thing to be nothing or litle worth then doth the will reiect it and casts it away A thing may be contemned two manner of wayes either simply or in respect of some other thing First simply So we may contemne a vile fellow one that hath no vertue no goodnes in him one that is altogither vicious giuen vp a Rom. 1.28 to a reprobate sense to drunkennesse to wantonnesse to worke all kinde of wickednes euen with greedinesse Such a fellow is simply vnworthy to be had in any the least estimation Such we may we must contemne In like sort if a tyrant command that which is vniust any thing that is derogatorie to the glory of God and threatneth grieuous punishments vnlesse he be obeyed in this case a good Christian must be of a stout courage he must despise the vniust command and the proud threats of the tyrant his zeale must be only for the glory of the Lord. The storie of the three children Dan. 3. is not vnknowne to you The King of Babylon Nabuchodonezor b Dan. 3.1 set vp a golden image and commanded it to be worshipped His decree was that c vers 10. euery one that should heare the sound of the cornet trumpet harpe shawme psalterie dulcimer and other instruments of musicke should fall downe and worship the golden image who so fell not downe and worshipped hee should be cast into the middest of a hot fiery furnace This vniust decree of the King the three children Sidrach Misach and Abednego regarded not they could not be brought to worship this golden image they feared not his hot fiery fornace they knew God was d vers 17. able to deliuer them from thence if God would not yet were they resolued in no wise to worship that image they would not so much as outwardly consent to idolatry so zealous were they for the glory of God A worthy example for my present purpose to shew that the vniust commands of Tyrants are very iustly contemned and reiected So are the commands of Magistrates Parents and other superiours in authoritie if they depriue God of his glory If they diminish remit or abate any thing of the glory of God they are simply to be contemned You see now a thing may be contemned simpliciter simply It may also be contemned secundum quid in respect of some other thing as when a man esteemes more of his pleasure or profit then of the law of the Lord. Such an one may be said secundum quid in respect of his owne pleasure or profit to contemne the law of the Lord. And this contempt is a sin The fore-mentioned contempts were not sinnes A contempt may be a sinne or not a sinne You may discerne it by its obiect or the thing contemned If the obiect if the thing contemned be euill then is the contempt good it is a vertue it s no sinne It is no sinne to contemne a vicious fellow in whom there is no sparke of pietie it s no sinne to contemne the impious and vniust commands of men placed in authoritie aboue vs as you haue already heard But if the obiect if the thing contemned be good then is the contempt euill it is a vice it s a sinne Such was this contempt of Iuda for they despised the law of the Lord. You see their sinne Contempt Now see the Obiect The law of the Lord. The LXX haue 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the naturall law of the Lord. But the law of the Lord as vsually it is diuided in the schooles is either e Danaeâ—â— Isag Châ— par 3. lib. 3. cap. 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it s either morall or ceremoniall or iudiciall The word in my text is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a word repeated in one Psalme Psal 119 foure twenty times it signifieth not only the Morall law of God expressed in the Decalogue or ten Commandements but the Ceremoniall law also yea and the Iudiciall too and generally f Moller in Ps 1.2 totam Doctrinam à Deo patefactam Ecclesiae traditam whatsoeuer doctrine is reuealed from God and deliuered to the Church Such was the contempt of these inhabitants of Iudah whatsoeuer they were taught from God by his holy Prophets or by the reading of the Law or by the light of nature they despised it They haue despised the law of the Lord. Though this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 generally signifie whatsoeuer God any way teacheth yet may it specially be taken for the Morall law conteined in the Decalogue or ten Commandements which for the excellencie thereof is called the law of the Lord and surpasseth all others for many reasons 1. This Law was made by God himselfe written by God himselfe first in the hearts of men afterwards in two g Deut. 4.13 5.22 10.2 Bellarm. Christ Doctr. tables of stone 2. This is the most ancient of all others it is as the fountaine of all the rest 3. This is the most vniuersall Law that is It bindeth not onely Christians but Iewes also and Gentiles men and women rich and poore Princes and priuate men the learned and ignorant 4. This Law is immutable it cannot be taken away it cannot be dispensed with 5. The promulgation of this Law was more solemne then of any other It was promulgated with the greatest solemnitie that could be in Mount Sinai h Exod. 20.18 with sound of angelicall trumpets with
great thunder with lightning from heauen in the presence of all the people of God 6. This Law is of all lawes most neccssarie Necessarie for the preseruing and maintayning of discipline both in and without the Church Necessarie to convict man of sinne and to disrobe him of that pride which makes him to presume of his owne naturall strength Necessarie to represse and keepe vnder the obstinate and selfe-willed sinner with feare of punishments Necessarie to informe and instruct the regenerate in the true seruice and worship of God This law of the Lord so far surpassing all other lawes for the excellencie thereof these inhabitants of Iudah did despise they contemned it You see the sinne here laid vnto their charge Contempt of the law of the Lord. They haue despised the law of the Lord. The doctrine arising hence is The contempt of the law of the Lord is a very grieuous sinne This truth will be plaine if you will consider what punishments God in his holy word threatneth and layeth vpon the despisers or contemners of his Sacred Maiestie of his ceremonies of his commandements of his holy word Such despisers or contemners are an abomination to the Lord Prov. 3.32 The Lord will despise them 1. Sam. 2.30 The Lord will scorne them Prov. 3.34 The Lord will bring vpon them terrors consumptions burning agues and sorrow of heart Levit. 26.15 The Lord will send a fire vpon them to deuoure them Amos 2.5 and hauing so done He will laugh at their destruction Prov. 1.26 For this contempt Pharaohs chariots his chosen Captaines and his hoste were couered in the deepe they sanke to the bottome of the Sea as a stone they were all drowned Exod. 15.4 5. For this contempt Saul was reiected from being King ouer Israel he became his owne executioner he fell vpon his owne sword 1. Sam. 31.4 For this contempt Salomons kingdome was i 1. King 11.11 12. to be rent from him and to be giuen to his seruant it was accomplished in his sonnes dayes in the dayes of Rehoboā the Israelites made vnto themselues a new King euen Ieroboam sonne of Nebat 1. Kings 12.20 What was it but this contempt that brought k 2. Chr. 28.13 ruine to the state of Ahaz What but this contempt hath brought to nought many ancient and flourishing kingdomes and nations What else hath laid their honor in the dust Infinite should I be would I produce all that is deliuered in the Sacred Scriptures concerning this contempt of the Lord and his holy lawes The litle which I haue already brought out of that invaluable treasurie may serue for the establishment of my propounded doctrine namely that The contempt of the law of the Lord is a very grieuous sinne You see the doctrine Let vs now make some vse of it to our selues Is it true beloued Is it a grieuous sinne to despise the law of the Lord Let this be a motiue to vs to gage the very depth and bottome of our hearts there to see whether we haue sinned this sinne whether we haue carried our selues contemptuously towards the law of the Lord. Can we say concerning this law of the Lord as that sweet singer of Israel that holy man of God King Dauid once said that we haue not l Psal 119.61 forgotten it that we haue not m vers 51. declined from it that we haue n vers 55. kept it that we o vers 113. loue it we p vers 70 174 delight in it our q vers 97. meditation is in it all the day that its better vnto vs then r vers 72. thousands of gold and siluer Can we thus truely say Then doubtlesse are we free from this sinne of Contempt of the law of the Lord. But if we wilfully breake the law of the Lord if we haue no feare nor feeling of the iudgements threatned in that his holy law if we runne on securely in our vngodly courses if we prostitute our selues to all vncleannesse if we be filled with ſ Rom. 1.29 vnrighteousnesse fornication wickednesse couetousnesse maliciousnes if we be puft vp with error murther debate deceit malignitie if wee walke according to the t Ephes 2 2. course of the world in the lusts of our flesh fulfilling the desires of our flesh taking delight in doing the u Galat. 5.19 workes of the flesh then are we out of doubt guilty of this sinne of despising the law of the Lord. Wherefore let vs let euery one of vs enter into the closet of our own hearts examine we our selues how we haue heretofore stood and how we do now stand affected to the law of the Lord. Iudge we our selues that we be not iudged of the Lord condemne we our selues that we be not condemned of the Lord. If we finde our selues hitherto to haue bin x 2. Tim. 2.26 intangled in the snares of Satan to haue fashioned our selues to the manners of this sinfull world to haue spent our dayes in vanities and our nights vpon the beds of wantonnesse without any due regard of Gods holy lawes enacted in the high Court of Heauen to the contrary our best way will be to betake our selues to the throne of mercy there to begge of Him that sitteth vpon the throne the grace of vnfeined repentance that sorrowing with a godly sorrow for our sinnes past for our rebellion and disobedience to the law of the Lord expressed in the wicked conuersation of our fore-passed liues we may now at length become new creatures creatures of new hearts and new spirits resoluing for the time to come to yeeld all obedience to the Law of the Lord to frequent his Sanctuarie where this law is vsually read and expounded to vs that God thereby may bee glorified and our soules saued Thus farre of the sinne of Iudah as it is expressed in the first branch of this third part of my text They haue despised the law of the Lord. The doctrine grounded thereupon was this The contempt of the law of the Lord is a very grieuous sinne The vse made thereof vnto our selues was to stirre vp in vs a desire of conforming our obedience to this law of the Lord. The sinne of Iudah is further expressed in the next clause They haue not kept his Commandements Commandements The word in the originall and Hebrew fountaine is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a word repeated Psal 119. two and twenty times The Septuagint translate it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the vulgar Latin and S. Hierome mandata iust as we do mandates or commandements Tremellius and Iunius haue statuta statutes some haue Ceremonias Ceremonies which soeuer of these translations we receiue it will be consonant to the analogie of faith and the precedent clause For whosoeuer despiseth the law of the Lord he obserueth not his ceremonies he keepeth not his statutes he keepeth not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his mandats or commandements So this clause is but an exposition of the former
the Lord and was forbidden by him From this reproofe of Iudah we may take this lesson Obedience to the commandements of the Lord is a dutie which the Lord requireth to be performed by euery childe of his This truth is made as plaine as the light at noone day by the words of blessed Samuel to king Saul 1. Sam. 15.22 Hath the Lord as great delight in burnt offerings and sacrifices as in obeying the voice of the Lord Behold to obey is better then sacrifice and to hearken then the fat of Rams For rebellion is as the sinne of witchcraft and stubbornnesse is as iniquitie and idolatrie In which words of Samuel we haue the nature of two contraries obedience and disobedience excellently disciphered The one to be better then sacrifice the other to be as witchcraft and idolatrie Obedience is better then sacrifice For z Per victimas aliena caro per obedien â—am vero voluntas propria mactatur Greg. Mor. lib. 35. cap. 10. he that offereth a sacrifice offereth the flesh of a beast but he that obeyeth offereth his owne will as a quicke and reasonable sacrifice which is all in all Disobedience is as witchcraft and idolatrie For what else is disobedience but when the Lord hath imposed some dutie vpon vs wee then conferre with our owne hearts as Saul consulted with the woman of a 1. Sam. 28.7 Endor or as Ahaziah King of Samaria with b 2. King 1.2 Baalzebub the God of Ekron whether the word of the Lord shall be harkened to yea or no. Thus we set vp an Idol within our owne brests against the God of Heauen and despising forsaking not keeping his commandements we follow the voice and perswasion of our owne deuises To this place of Samuel though of it selfe it be sufficient for the establishment of my propounded doctrine Namely that Obedience to the commandements of the Lord is a dutie which the Lord requireth to be performed by euery child of his let vs adde some other passages of holy Scripture wherein the Lord to draw vs to this dutie of obedience promiseth vs blessings Memorable is that protestation of Moses to the children of Israel Deut. 11.26 Behold I set before you this day a blessing and a curse A blessing if ye obey the commandements of the Lord your God a curse if ye obey them not As if hee had thus said Bethinke your selues O ye children of Israel Seeing God hath commaunded me to publish his law vnto you it is not for you to fal asleepe He sheweth you how you may prosper all your life long namely if you will obey him Obey him and prosper all your life long Is not this a great blessing But if you obey him not the curse will ouertake This doth Moses more particularly deliuer Deut. 28.1 If saith he thou shalt hearken diligently to the voice of the Lord thy God to obserue and keepe all his commandements that is if yee hearken to the Lords voyce to obey his commandements and be carefull to keepe them then shall you be blessed all manner of wayes you shall be enuironed through Gods fauour with all manner of well-fare and prosperitie Will you a Catalogue of such blessings as shall bee conferred vpon you for your obedience to the commandements of the Lord It is readie gathered to your hands Deut. 28. Obey yee the Commandements of the Lord so blessed shall yee be c Ver. 3. in the cittie and blessed in the field d Ver. 4. Blessed in the fruit of your bodies and in the fruit of your grounds and in the fruit of your cattell and in the increase of your kine and in the flockes of your sheepe e Ver. 5. Blessed in your baskets and in your kneading troughs f Ver. 6. Blessed at your comming in and blessed at your going out g Ver. 8. Blessed in your barnes and in all that you set your hands to These and many other blessings recited in that Chapter are plainely promised and shall as faithfully bee performed if you obey the commaundements of the Lord your God But if you be stubborne peruerse and disobedient to the Commaundements of the Lord then shall cursings as fast follow you Then Cursed shall yee be in the cittie and h Deut. 28.16 Cursed in the field i Ver. 18. Cursed in the fruit of your bodies in the fruit of your ground in the fruit of your cattell in the encrease of your kine and in the flocks of your sheepe k Ver. 17. Cursed in your baskets and in your kneading troughs l Ver. 19. Cursed at your comming in and cursed at your going out m Ver. 20. Cursed in your barnes and in all that you set your hands to These and many other curses recited in that Chapter are plainely threatned and shall as faithfully be performed if you obey not the commandements of the Lord your God I will not too farre presume vpon your patience You haue heard of maledictions or cursings against such as disobey the Commandements of the Lord. You haue heard also of benedictions or blessings to such as obey the commaundements of the Lord. May it please you then to acknowledge this for an irrefragable truth that Obedience to the commandements of the Lord is a dutie which the Lord requireth to be performed of euery childe of his What vse shall we now make of this Doctrine This needs no great consultation The vse is plaine Is obedience a dutie which God requireth to be performed by all who will be accounted in the number of his children Then it is a dutie required to be performed by vs. For who is there among vs that desireth not to be in the number of Gods children Wherefore dearely beloued in the Lord let vs betake our selues to the Schoole of obedience And striue we euery one to goe beyond his neighbour in the offices of this Christian dutie Obedience It hath praise with God and man Obedience It is the of-spring of the righteous Obedience It is sayth n In scala paradisi gradu de obedientia Climacus animae propriae perfecta abnegatio spontanea mors securum periculum tuta nauigatio iter dormiendo confectum sepulchrum voluntatis excitatio humilitatis It is sayth he an absolute deniall of our selues it is a voluntarie death it is a securitie from danger it is a safe nauigation it is a iourney performed as it were in a sleepe it is a sepulcher of our will it is the stirrer vp of humilitie The obedient man he absolutely denieth himselfe but that he may o Mat. 16.24 follow Christ he dyeth voluntarie but p 1. Pet. 2.24 vnto sinne that he may liue vnto righteousnesse though he be on euery side enuironed with perils yet is he secure and feareth nothing though he saile in the sea of this world yet is his sayling safe though hee iourneyeth in this valley of peregrination toward the Heauenly Ierusalem yet he doth it as
impietie for their bloudy tyrannie towards the Lords Prophets for their idolatrous seruice of false Gods And these S. Stephen in his speech intendeth These are they who in the 78. Psal vers 8. are called a stubborne and rebellious generation a generation that set not their heart aright a generation whose spirit was not stedfast with God These are they who S. Iohn the Baptist meaneth Matth. 3.7 where he calleth the Pharisies a Generation of Vipers These are they whom our blessed Sauiour also intendeth Matth. 12.33 23.33 where he stileth the Pharisies as Iohn Baptist did a Generation of Vipers And what is this generation of vipers but as p Comment in Act. 7.51 Lorinus saith pessimorum parentum pessimi filij wicked sonnes of as wicked parents Such were these Fathers in my text of whom it is further said that they walked after Lyes They walked after Lyes To walke in the Scripture phrase is metaphorically taken and hath diuers significations For the vnderstanding of the phrase in my text you may know there is a walking after truth and a walking after Lyes or which is all one there is a walking after God and a walking after Idols We walke after truth or God when from the bottome of our hearts we thinke vpon and do those things which God hath prescribed vnto vs in the word of truth when we liue a godly life in this present world On the other side we walke after lyes or after Idols when we worship that which is not God or when we worship the true God but vpon a false foundation polluting and defiling his sacred worship with the foolish imaginations and inventions of our owne braines Thus did the ancient Iewes walke after Lyes which is here laid vnto their charge Their Lyes cause them to erre after which their Fathers walked Hitherto haue you heard the exposition of the text Giue eare now I beseech you to such lessons as may from hence be taken for our further instruction and the reformation of our liues The first lesson I take from these words Their Lyes caused them to erre their lyes that is their idolatrous and false worship of God hath caused them to erre hath deceiued them The doctrine is When men decline or swerue from the prescript of Gods word they are forthwith enwrapped and involued in deceit and cannot but erre I thus explicate it If we embrace not the truth of God if we despise his holy Lawes if we keepe not his commandements we must of necessitie fall into supine and grosse lyes For so God permitteth Whosoeuer beleeue not the truth but haue pleasure in vnrighteousnes whosoeuer receiue not the loue of the truth that they may be saued to such shall God send strong delusion that they shall beleeue lyes 2. Thess 2.11 Now Almighty God to keepe his elect and beloued ones from such efficacie of errour from such strong delusions how oft doth he admonish them that in no wise they depart from his holy word q Deut. 12.32 Prov 30.6 Reuel 22.18 19. Adde not to my word neither diminish ought from it Deut. 4.2 r Deut. 5.32 28.14 Iosh 23.6 Esai 30.21 Turne not from my word to the right hand or to the left Iosh 1.7 Lay vp my words in your heart and in your soule binde them for a signe vpon your hand let them be as frontlets betweene your eyes Deut. 11.18 What more obvious in holy Scripture then those Mementoes from the Lord Å¿ Deut. 4.1 6. Hearken vnto my statutes and vnto my iudgements keepe them do them Remember t Num. 15.39 my commandements u Deut. 6.17 keep them diligently x Prov. 3.1 lay them vp y Prov. 3.1 in thy heart forget not my law z Prov. 3.1 a Prov. 4.2 forsake it not b Prov. 4. â—0 attend to my words c Prov. 7.1 keepe my words d Prov. 4.20 encline thine eare vnto my sayings And why I pray is the Lord so earnest to haue his statutes his iudgements his commandements his lawes his words his sayings to be kept by vs Is it not because hee well knoweth that if we euer so litle decline or swerue from these or from any one of these we are forthwith inwrapped and involued in deceit and cannot chuse but erre Statutes iudgements commandements lawes words sayings Here are multa verba many words but res vna they all signifie one thing and that is expressable in one word euen the word the wâ—rd of God mentioned in my doctrine from whose prescript if wee decline or swerue wee are forthwith enwrapped and involued in deceit wee cannot chuse but erre A reason hereof I may giue you out of Psal 119.105 where the word of God is compared to a lampe or a light Thy word is a lampe vnto my feete and a light vnto my path You know the vse of a lampe or light It is to direct vs in the darke that we erre not Now what is this world but a place of darknesse Here the naturall man sitteth in darknes Luk. 1.79 he walketh in darknes Psal 82.5 his eyes are blinded with darknes 1. Ioh. 2.11 his vnderstanding is darkned Ephes 4.18 he is subiect to the power of darknesse Coloss 1.13 he hath fellowship with the vnfruitfull workes of darknes Ephes 5.11 he is euen darknes it selfe Ephes 5.8 How then can he chuse but erre if he haue not this lampe or light of God the word of God to direct him It was not vnvsuall with the Iewes to seeke to them who had e Esai 8.19 familiar spirits and to peeping and muttering wizardâ— To reclaime them from this error the Prophet Esay cap. 8.20 calls them ad legem ad testimonium to the law and to the testimonie that is to the word of God And why doth he so He tells you why in the words following If saith he they speake not according to this word it is because there is no light in them What can be more plaine Where the word of God is not or directeth not there is no light there is nothing but darknesse nothing but errour You haue enough for the confirmation and illustration of my doctrine which was When men decline or swerue from the prescript of Gods word they are forthwith enwrapped and involued in deceit and cannot but erre Is it so beloued If we leaue the word of God are wee forthwith in errour Let this be a strong motiue to vs to giue more diligence to the word of God then hitherto we haue done Let vs as we are exhorted by S. Peter in his 2. Epist cap. 1. vers 18. Let vs take heed vnto it as vnto a light that shineth in a darke place till the day dawne and the day-starre arise in our hearts Let vs not thinke any time mis-spent that we bestow vpon this word of God either to heare it or to read it or to keepe it Yong men wherewithall will you clense your wayes but by
escaped from the sword were carried away to Babylon where they liued in seruitude and bondage to the Kings of Babylon for h threescore 2. Câ—ro 36.21 and ten yeares This was that famous deportation commonly stiled the Captiuitie of Babylon from which vnto CHRIST are numbred Matth. 1. fourteene generations When the yeares of this captiuitie were expired and the Monarchie of Persia was setled vpon King Cyrus King Cyrus stirred vp by the Lord made a proclamation whereby he permitted the Iewes to returne into their country and to i â—â—ra 1.3 reedifie the Temple of the Lord at Ierusalem The Iewes now returned from their captiuitie wherein they liued threescore and ten yeares without a King without a Prince without a sacrifice without an Image without an Ephod without Teraphim as it is witnessed Hos 3.4 could not but with much ioy and great alacritie vnder the gouernment of their new Prince k Ezra 3.2 Zerubbabel sonne of Shealtiel and their new High-Priest Iesbuah sonne of Iozadak betake themselues to the building againe of the Lords house in Ierusalem The building was begun it proceeded but was soone hindred by the decree of l Ezra 4.23 24. 1. â—sar 2.30 Artaxerxes King of Persia So the worke of the house of God at Ierusalem m Ezra 4.24 1. Esar 2.30 ceased for some ten yeares till the second yeare of the raigne of Darius sonne of Histaâ—pes King of Persia by whose gracious n Ezra 6.8 decree for the aduancement of the building the building was againe set on foote and so diligently attended that in the o vers 15. sixth yeare of the raigne of the same King King Darius it was finished as it is deliuered Ezra 6.15 Thus was the house of God the Temple of the Lord in Ierusalem after p Iohan. 2.20 46. yeares consummate and dedicated Now once againe was the Lord of hostes iealous of Ierusalem and for Sion q Zach. 1.14 8.2 with a great iealousie now againe were r Zach. 8.4 5. old men and old women to dwell in Ierusalem and boyes and girles to play in the streets thereof now againe was Ierusalem to be called Å¿ Zach. 8.3 a Citie of truth the mountaine of the Lord of Hostes the holy mountaine and the Iewes which in former times were t Zach. 8.13 a curse among the heathen now became a blessing now againe were they u Zach 8.8 the people of the Lord and the Lord was their God in truth and in righteousnesse Thus were the people of Iudah through God his speciall goodnes blessed with ioy and enlargment for so much we finde registred Zach. 8. What did the people of Iudah for so many streames of Gods bounty deriued vpon them render vnto the Lord their God Did they as meete was x Ps 116.13 14. take vp the cup of saluation did they call vpon the name of the Lord did they pay their vowes vnto the Lord Did they as they were commanded Zach. 8.16 did they speake the truth euery man to his neighbour did they execute the iudgment of truth and peace within their gates did they imagine no euill in their hearts one against another did they loue no false oathes What saith the Prophet Malachie to this He confesseth chap. 2.10 11. that the people of Iudah dealt treacherously euery one against his brother that they violated the couenant of their fathers that they committed abomination in Ierusalem that they prophaned the holinesse of the Lord that they married the daughters of a strange God and chap. 3.5 that they were sorcerers adulterers false swearers oppressors and vers 7. that euen from the dayes of their fathers they departed from the ordinances of the Lord and kept them not Is not enough said against them Then adde yet further they corrupted the Law they contemned the Gospell they beheaded Iohn Baptist they crucified Christ they persecuted the Apostles Impiety of such an height and eleuation could not but presage a fearefull downefall This their downefall is in a figure foretold by the Prophet Zacharie chap. 11.1 2. Open thy dores O Lebanon that the fire may deuoure thy Cedars Howle Firre tree for the Cedar is fallen howle yee Okes of Bashan for the forrest of the vintage is come downe What Zacharie doth in a figure that doth Christ foretell in words proper and significant Luk. 19.42 where beholding the Citie of Ierusalem and weeping ouer it he saith The dayes shall come vpon thee that thine enemies shall cast a trench about thee and compasse thee round and keepe thee in on euery side and shall lay thee euen with the ground and thy children with thee and they shall not leaue in thee one stone vpon another This 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this vtter desolation of the Citie Ierusalem foretold by Zacharie and by Christ by the one in a figure by the other in plaine termes was brought vpon that stately Citie by Titus sonne of Vespasian after the incarnation of Christ threescore and eleuen yeares as Genebrard threescore and twelue as Funccius threescore and thirteen as y Pedro Mexia in vitis Imperat. in Vespasiano pag. 126. others in the second yeare of the Emperor Vespasian It was besieged for the space of fiue moneths in which time there passed many assaults many skirmishes much slaughter with wonderfull obstinacie and resolution The famine meane while afflicting the Citie was such as no historie can parallell When their ordinarie sustenance was spent the flesh of z Pedro Mexia ibid. horses asses dogs cats rats snakes adders seemed good vnto their tasts When this foode failed they were driuen to eat euen those things which vnreasonable creatures will not eat a Famâ— impellebantur vt vel equâ—rum lora suos baltheos calceos coria câ—mederent PoÌ„tan Bibliothec. Conc. Tom. 4. ad Domin 10. Trinit Of their lether lether bridles lether girdles lether shoes and the like they made for themselues meate b Fame impellebantur vt comederent stercora beum quodcunque stereus reperiebatur illiuâ— partum pâ—ndus quatâ—or nummis veâ—debatur PoÌ„t ibid. Oxe dunge was a precious dish vnto them Purgamenta olerum the shreddings of pot-hearbs cast out trodden vnder foote and withered were taken vp againe for nourishment c Egesippus de exciâ—io Hieroslym lib. 5. c. 21. Miserabilis cibus esca lachrymabilis Here was miserable meat lamentable foode yet would the childe d Rapiebant parentibus filij parentes filijs de ipsis fanâ—â—bus câ—bâ—s proferebatur Egesip ibid. snatch it from his parent and the parent from his childe euen from out his iawes Plerisque etiam vomitus esca fuit saith Egesippus some to prolong their liues would eat vp that which others had vomited Among many other accidents in this famine at Ierusalem one is so memorable that I cannot well passe it ouer e De bello Iudaico lib. 7. cap. 18. Iosephus an eye-witnes of this
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
a flaming fire that will burne the whole house it s like a wild Horse that will cast his rider into hell it s like a wild gourd that will poyson the whole pott it s like a plague that will destroy the whole cittie it s like a p Ecclus. 21.3 two edged sword the wounds thereof cannot be healed Flie therefore from sinne as from the face of a Serpent And euer remember what befell Iudah and Ierusalem for their sinnes They despised the Law of the Lord they kept not his commaundements their lies caused them to erre after which their fathers walked therefore hath the Lord sent a fire vpon Iudah which hath deuoured the palaces of Ierusalem Thus farre of my first doctrine A second followeth I take it from the condition of Ierusalem She had faire appellations She was called the Virgin and the daughter of Iudah Lament 1.15 The daughter of Sion ver 6. the cittie that was great among the nations and a Princes among the Prouinces ver 1. The holy Cittie Mat. 4.5 The Cittie of the great King Mat. 5.35 The Lord he chose it he desired it for his habitation he said of it This is my rest for euer here will I dwell for I haue a delight therein Psal 132.14 And yet notwithstanding Ierusalem is rased from the foundation shee is vtterly destroyed It is befallen her according to this commination in my text I will send a fire vpon Iudah which shall deuoure the palaces of Ierusalem My doctrine is God will seuerely punish sinne euen in his dearest children This S. Peter avoweth 1. Epistle 4.17 saying Iudgement must begin at the house of God Hiâ— meaning is that the punishment and chastisement of sinnes beginneth with the Saints and seruants of God in whom as it were in a house or Temple God dwelleth If they who are most familiar with vs do sinne against vs we fret and grow discontented The most familiar with God are his faithfull ones who fill the house of God which is his Church If these sinne against God can God take it well He cannot He will punish euen his faithfull ones So sayth St Austine Epist 122. Ad victorianum Propter peccata sua etiam sancti flagellantur the verie Saints of God are scourged for their sinnes You see my doctrine confirmed God will seuerely punish sinne euen in his dearest children The reason is giuen by S. Austine in his Booke of fiftie Homilies Homil. 21. because Iustitia est vt puniat peccatum it is a part of Gods iustice to punish sinne a part of his Actiue iustice So doe the Schooles call the Iustice of God by which he iudgeth and punisheth offenders Of this Iustice of God it is said in our English Liturgie It belongeth to God iustly to punish sinnes Yea so doth it belong to God that God is not iust vnlesse he punish sinne The vse of this doctrine is vrged to vs by S. Pet. 1. Epist Chap. 4. vers 17.18 If God will seuerely punish his owne children for their sinnes If iudgement must begin at the house of God what shall become of strange children children of Belial What shall be the end of them that obey not the Gospell of God And if the righteous scarcely be saued where shall the vngodly and sinner appeare To this purpose is that of our blessed Sauiour Iesus Christ Luk. 23.31 If they doe these things to a greene tree what shall be done to the dry It is as if he had said more plainly thus If God my Father suffer me who am innocent and without sinne who am like a greene and a fruitfull tree so grieuously to be afflicted and to be hewen downe as if I were a dry tree how much more will he suffer you who are sinfull and rightly compared to dry and barren trees to be afflicted and to be hewen downe The like argument doth the Lord bring against Edom. Ierem. 49.12 Behold they whose iudgement was not to drinke of the cup haue assuredly drunken and shalt thou altogether goe vnpunished Thou shalt goe vnpunished but thou shalt surely drinke of it What shall I more say Let vs diligently weigh what hath alreadie beene sayd Lay we it to our soules and consciences We haue seene that the infinite Iustice of God repayeth vengeance for sinne euen vpon the heads of his dearest children The inhabitants of Iudah Gods inheritance great Ierusalem the cittie of God the glorious temple there the house of God for sinnes pollution haue beene brought to destruction Christ himselfe the onely begotten sonne of God the well-beloued sonne of God he in whom alone God is well pleased because he q 2. Cor. 5.21 serued with our sinnes and was r Esai 53.5 made sinne for vs he was wounded for our transgressions he was broken for our iniquities his backe was loaden with stripes his head with thornes his bodie with crossing his soule with cursing Thus sweete Sauiour hast thou suffered for our rebellions for our transgressions for our iniquities the chastisement of our peace was vpon thee and with thy stripes we are healed It fell out happily for vs beloued that Christ who knew no sinne should be made sinne for vs that we who bore about with vs a Å¿ Rom. 6.6 bodie of sin might be made the righteousnesse of God in him Being thus by Christ reconciled to God and washed and clensed from our sinnes through his precious bloud take we heed that it happen not to vs t 2. Pet. 2.22 according to the true Prouerbe The dog is turned to his owne vomit againe and the sow that was washed to her wallowing in the mire Let vs not henceforth be u Rom. 6.6 seruants vnto sinne let vs not yeeld our members as x Ver. 13. instruments of vnrighteousnesse vnto sinne Why should we y Heb. 6.6 crucifie to our selues the sonne of God afresh and put him to an open shame Let vs rather yeeld our selues our soules and our bodies seruants vnto God for so shall our z Rom. 6.22 fruit be in holinesse and our end euerlasting life So be it THE VIII LECTVRE AMOS 2.6 7 8. Thus sayth the Lord For three transgressions of Israel and for foure I will not turne away the punishment thereof because they sould the righteous for siluer and the poore for a paire of shooes That pant after the dust of the earth on the head of the poore and turne aside the way of the meeke and a man and his father will goe in vnto the same maid to prophane my holy Name And they lay themselues downe vpon clothes layd to pledge by euery altar and they drinke the wine of the condemned in the house of their God FOr Israels sake Amos the peculiar Prophet of Israel hath hitherto made knowne vnto Israel what God his pleasure was concerning their neighbour-Nations The iudgements of God against the Syrians the Philistines the Tyrians the Edomites the Ammonites and the Moabites were first manifested then followed his iudgments
whosoeuer thus thinketh of God as he is set forth in these his Negatiue appellations though hereby he cannot altogether find out what God is piè tamen cauet quantum potest aliquid de eo sentire quod non sit saith S. Austine de Trin lib. 3. cap. 1. yet his religious care is to conceiue somewhat of God that he is not You see it is easier for vs to say what God is not then what he is easier for vs to conceiue of him by his Negatiue attributes then by his affirmatiue Yet by his affirmatiue attributes are we brought to some knowledge of God For hereby we know that he is the r Gen. 21.33 euerlasting God the Å¿ Psal 83.18 most high God the t Rom 16.27 onely wise God that he is u Gen. 17.1 omnipotent and x Apoc. 15.4 holy and y Deut. 32.4 iust and z Exod. 34.6 mercifull and gracious and long-suffering and good and true Whatsoeuer is verified of God in either sort of his Attributes Affirmatiue or Negatiue it is all comprised in this one name of God in my text his name Iehovah For this name Iehovah is the name of the Essence of God and whatsoeuer is in God it is his Essence It was one of a De Deo Not. ad Disp 3. p. 209 Vorstius his foule errours to deny the truth of that vulgarly receiued Axiome Nullum omnino in Deo accidens esse It is simply and euery way true There is no accident at all in God God he is primum ens his being is from all eternity he is forma simplex a pure forme no subiect there is nothing in God which is not God there is nothing in God really diuerse from the essence of God there is nothing in God obnoxious to imperfection separation or change therefore it followeth against Vorstius there is no accident at all in God God he iâ— Iehouah hee is absolutely and totally essence Thus saith Iehouah By this name Iehouah we are taught three things First that God of himselfe and through himselfe hath alwayes beene now is and euer shall be So is this name by a Periphrasis expounded Reuel 1.4 Grace be vnto you and peace from him which is which was and which is to come And Reuel 16.5 Thou art righteous O Lord which art and wast and shalt be This exposition of this name Iehouâ—â—h is giuen by b Strâ—mat lib. 5. Clemens Alexandrinus and c In Exod. qu. 15 Epist Diuinorum dogmatum Theodoretus Cyraâ—sis that Iehouah for its signification is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He that is Secondly we are taught by this name Iehouah that the essence or being of all things created is from God according to that Acts 17.28 In him we liue and moue and haue our being and that Rom. 11.36 Of him and through him and to him are all things Thirdly we are taught by this name Iehouah that God doth giue Esse reale a reall being to his promises threatnings that he is veracissimus and constantissimus most true and most constant in doing whatsoeuer he hath promised or threatned This consideration of this great Name Iehouah may yeeld much comfort to all the Elect of God and his faithfull ones Though they seeme to d Esa 51.17 drinke the dregs of the cup of trembling a Rom. 8.35 36 and to be euen swallowed vp of c tribulation of distresse of persecution of famine of nakednesse of perill of the sword though they be as killed all the day long and accounted as sheepe for the slaughter yet heereby they may be well assured that all the good things promised to them in the holy word of God shall in their due time be accomplished For God who hath promised hee is the Lord he is Iehouah Againe this consideration of this great name Iehouah may strike a terror into the hearts of the reprobate and vnbeleeuers They f Psal 73.12 prosper in this world they encrease inriches they haue more then heart can wish their eyes stand out with fatnesse they are clothed with violence as with a garment they are compassed with pride as with a chaine they are not in trouble they are not plagued like other men yet may they heereby bee assured that all the euill threatned to them in the holy word of God shall in due time ouertake them For God who hath threatned hee is the Lord hee is Iehouah Thus saith the Lord Iehouah Sundry other obseruations vpon these very words in so many syllables deliuered fiue times in the first chapter of this book and twice before in this second chapter haue heeretofore been commended to your Christian considerations They are in part published to your view therefore I neede not spend time in repetition of them By this which hath this time beene spoken you see whence this prophesie against Israel hath its authority The authority of it is from the Lord Iehouah whom once to name vnto you should bee enough to procure your most religious attentions Proceede wee therefore to the prophesie it selfe The first thing therein is the Accusation of Israel in a generality For three transgressions of Israel and for foure By Israel heere we are to vnderstand those ten tribes of Israel who after King Salomons death forsooke the Kings sonne Râ—hoboam and subiected themselues to the rule of Iereboam sonne of Nebat Those ten tribes from the time of that rent were commonly called the Kingdome of Israel These in Holy Scripture are called sometime g Hos 10.15 Bethel sometime h Hâ—s 10.5 Bethauen sometime i Amos 3.9 Samaria sometime k Hos 2.22 Iesreel sometime l Amos 5.6 Ioseph sometime m Hos 10.11 Ephraim sometime n Hos 12 2. Iacob sometime o Hos 10.1 Israel Israel is their most common name and their name in my text For three transgressions of Israel and for foure Diuerse are the opinions concerning these foure transgressions of Israel Nicolaus de Lyra saith their first transgression was their p Gen. 37.26 selling of Ioseph the second their q Exod. 32.4 worshipping of the Calfe the third their r 1 King 12.16 forsaking of Dauid the fourth their selling of Christ Paulus de Palatio saith the first transgression was their defection from the house of Dauid and the King of Iudah the second their defection from the worship of God to the worship of Idols the third their defection from the law of Moses which was Gods law the fourth their defection from the law of nature which is the light of Gods countenance sealed in our hearts Å¿ Domini 8. post Trin. Con. 1. Abraham Bronius saith the first of these transgressions was their idolatry the second the slaughter of the Prophets the third the murther of Christ the fourth their contempt They made a trade of transgressing These expositions seeme to bee farre fetched Albertus Magnus findes them neerer hand in the letter of my text
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
Psal 11. Psal 10.6 according to the vulgar Latin we read Qui diligit iniquitatem odit animam suam he that loueth iniquitie hateth his owne soule Did euer man hate his owne soule We may not imagine it Yet because he that loueth iniquitie liueth for the most part as if he little cared for his soules health it is there absolutely said Hee that loueth iniquitie hateth his owne soule In Genes 43.6 the vulgar Interpreter makes Israel thus to speake to Iudah and other his sonnes In meam hoc fecistis miseriam vt indicaretis ei alium vos habere fratrem you haue done it to my miserie that ye told the man that you had another brother It s true Iacobs ten sonnes when they were in Egypt to buy corne told Ioseph whom then they knew not to be Ioseph that their yongest brother was liuing But did they doe it with a mind to bring misery vpon their aged father Iacob Iacob himselfe could not thinke so and the storie cleares them from that imputation Yet because by that their deed miserie might haue fallen vpon their father Iacob Iacob saith vnto them after a vulgar custome of speech In meam hoc fecistis miseriam you haue done this to make me miserable In 2. King 4.16 the good woman of Shunem that was by Elisha promised a sonne notwithstanding her selfe was by nature barren and her husband also old said vnto Elisha Nay my Lord thou man of God doe not lie vnto thine handmaide Doe not lie What! Elisha a Prophet a man of God could he or would he lye No it beseemed him not Yet because he promised what was not in mans power to performe a sonne to a woman that was naturally barren and her husband also old some might thinke that he went about to deceiue the woman The woman therefore after the common kinde of speech saith vnto him Nay my Lord thou man of God doe not lye vnto thine handmaide Other like instances I might alledge for the further explanation of the Canon or rule which euen now I proposed But I need not The kind of speech is familiar in our English tongue If you see a sicke man intemperate or refusing to follow the aduise of his learned Physitian you wil straight way say this man seekes his owne death hee will kill himselfe When your meaning is not that he hath a purpose to seeke his owne death or to kill himselfe but that if he continue intemperate and will not follow his Physitians wholesome counsaile death will soone lay him in the pit Now let this rule be laid vnto my text and the scruple whereof I but now spake is gone A man and his father will goe in vnto the same maide to profane my holy name they are the words of my text and the Lord in the mouth of his Prophet Amos hath spoken them But he speaketh after our manner as we vse to speake His meaning is that with the Israelites it was an ordinarie matter for a man and his father to commit filthinesse with the same maide and that by their so doing though themselues had no such purpose in so doing the holy name of God was prophaned This prophanation of Gods holy name was not the finall cause it was not the end why such filthinesse was committed in Israell It was rather the event or consequent of it Filthinesse was acted in Israel and thereof followed the prophanation of the holy name of God A man and his father c. To prophane my holy name My holy name The Hebrew hath the name of my holinesse where the substantiue is put for the adiectiue the Abstract for the Concrete which in that holy tongue is very vsuall In the 3. of Exod. ver 5. The Lord sayth to Moses Put of thy shoes from of thy feete for the place whereon thou standest is ground of Holinesse It s ground of Holinesse that is its holy ground In the 12. of Exod. vers 16. Moses and Aaron are charged to say vnto the people of Israel In the seauenth day there shall be a conuocation of holinesse vnto you A conuocation of holinesse that is a holy conuocation In the 22. of Exod. ver 31. The Lord sayth vnto the same people of Israel Yee shall be men of Holinesse vnto me Men of Holinesse that is Holy men Were it needfull I could shew vnto you that the a Esai 63 11. Spirit of Gods holinesse the b Esai 52.10 arme of his holinesse the c Psal 3.5 mountaine of his holinesse the d Psal 11.4 temple of his holinesse the e Deut 26.15 habitation of his holinesse are put for his holy Spirit his holy arme his holy mountaine his holy temple his holy habitation I could yet shew vnto you that f Exod 24.4 garments of holinesse g Num. 3.51 vessels of holinesse h Lamen 4.1 stones of holinesse i 1. Sam. 21.4 bread of holinesse k Ierem. 11.15 flesh of holinesse and l Num. 35.25 oyle of holinesse are in the holy Bible put for holy garments holy vessels holy stones holy bread holy flesh holy oyle But I haue said enough to shew what I intended namely that vsually in the Holy tongue the Abstract is put for the Concrete as holinesse for holy as in this my text A man and his father will goe in to the same maide to profane the name of my holinesse that is to prophane my holy name Can Gods holy name be prophaned by men Why not sith it may be sanctified by men That the name of God may be sanctified by men it s out of doubt Caput votorum the very first petition which wee are taught to poure forth vnto God is that his name may be sanctified Hallowed be thy name The name of God is holy in it selfe it needs not to be hallowed by vs its impossible for vs to adde vnto it any purity or holinesse which it had not before Yet m Scala coeli Serm. 9. Caput votorum the first petition of our prayer is Hallowed bee thy name Our desire therein is that Gods name which is holy of it selfe may bee so accounted off by vs may bee holily vsed by vs and may by our holy vsage of it bee manifested to the world that it is holy Now then as the name of God is Hallowed when for our holy and vnstained liues men blesse the name of God and praise him so when for our impure and spotted liues men blaspheme the name of God and dishonour him the name of God is prophaned Well then doth our Prophet Amos heere charge the people of Israel with prophanation of Gods holy name for asmuch as their liues were very impure and much spotted It was with them no strange matter for a man and his father to commit filthinesse with the same Mayde Thus haue you the words of my text expounded A man and his father A sonne and his father will goe in vnto the same mayde do
the Lord. It is the complaint of the Lord himselfe Esai 52.5 My name continually euery day is blasphemed and Ezech. 36.20.22.23 The Israelites liuing among the Heathen haue prophaned my Holy name The Heathen there could say Hi populus Iehovae these are the people of the Lord these are come out of the land of the Lord. A holy people sure The Israelites you see sinned the Heathen thereby tooke occasion to blaspheme the name of the Lord. The name of the Lord was likewise blasphemed through the sinnes of the Iewes in S. Paules time The then-Iewes notwithstanding they made their Å¿ Rom. 2.17 boast of God and t Vers 18. knew his will and were u Vers 19. confident that they were guides of the blind the light of them which were in darkenesse x Vers 20. instructors of the foolish teachers of babes that they had the forme of knowledge and of the truth in the law yet forasmuch as they were spotted with theft with adultery with sacriledge with other enormities they are by S. Paul reprooued for prophaning the name of the Lord. The reproofe is Rom. 2.21 c. Thou which teachest another teachest thou not thy selfe Thou that preachest a man should not steale doest thou steale Thou that sayest a man should not commit adulterie doest thou commit adulterie Thou that abhorrest Idols doest thou commit sacriledge Thou that makest thy boast of the law through breaking of the law dishonourest thou God It followeth vers 24. For the name of God is blasphemed among the Gentiles through you The Iewes you see were the sinners The Gentiles thereby tooke occasion to blaspheme the name of God Thus is my doctrine confirmed vnto you Incestuous persons adulterers fornicators and other vncleane sinners are oftentimes the cause of prophaning the holy Name of God Let vs now a while consider what Vse wee may make hereof vnto our selues Is it true Incestuous persons adulterers fornicators and other vncleane sinners are they oftentimes the cause of prophaning the holy name of God Then dearely beloued let vs from hence be admonished so to spend the remainder of our pilgrimage in this present world in all holy conuersation that no boyling inordinate or vnruly motions no vicious or vnchast affections no act of vncleannesse may so far haue dominion ouer vs as to cause the holy name of GOD through vs to be prophaned S. Austine Enarrat in Psal 146. speaketh plainely Cum blasphematur Deus de malo opere tuo opere tuo blasphemas Deum that is When God for any euill worke is blasphemed thou by thine euill worke blasphemest God To the same purpose sayth the same Father Tract 27. in Iohan. Rarò iam inuenivntur qui linguâ blasphemant Deum sed multi qui vitâ Seldome now adayes doe we finde any that with their tongue blaspheme God but many that blaspheme him with their life Such were they in S. Pauls time of whom the blessed Apostle Tit. 1.16 sayth They professe that they know God but in workes they denie him And will we be such Farre be it from vs. We professe that we know God we professe our selues his seruants walke we therefore worthie of our profession as it becommeth the seruants of God And how shall wee so walke We so walke if we walke in holinesse For as St Paul speaketh this is the will of God euen your sanctification that yee should absteine from fornication that euery one of you should know how to possesse his vessell in sanctification and honor not in the lust of concupiscence euen as the Gentiles which know not God For God hath not called vs vnto vncleannesse but vnto holinesse And therefore as the same Apostle aduiseth the Ephesians Chap. 5.3 so aduise I you Fornication and vncleannesse let them not be once named amongst you as it becommeth Saints Not once named How then is it that the Apostle nameth them How is it that in this exercise I haue named vnto you incest adultery fornication and other sinnes of vncleannesse Yes beloued you may name them but it must be out of detestation to shunne them and not out of delight to nourish them From hence may you make this Collection If I may not once name fornication but with detestation then may I not commit it If I may not commit fornication much lesse may I commit adulterie much lesse incest much lesse some other sinnes of vncleannesse sinnes against nature monstrous and prodigious sinnes Now that we may not commit fornication it is euident by these reasons First it is vnlawfull by the law of Nature The very Heathen who hold no other light for their guide but the glimmering light of Nature haue so accounted of it Memorable is the saying of Demosthenes concerning the y Dimidium talentum vnius pretium noctis great price that was set him by the notorious strumpet Lais z Macrâ—b Saturnal lib. 2. c. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I like not to buy Repentance so deare Doth he not thereby intimate that dishonest pleasure the vnbridled desires of the flesh haue euermore for their companion Repentance Diogenes the Cynicke resembled a Laertius lib. 6. in vitâ Diogenis beautifull harlots to sweete wine tempered with deadly poyson What else doth he thereby intimate but that vnchast lusts howsoeuer to a carnall man they may at first seeme sweete they are notwithstanding full of bitternesse and are attended with perpetuall sorrow Crates the Philosopher beholding at Delphi the golden image of the harlot Phryne brake forth into this exclamation b Plutarch de fortuna Alexandri lib. 2. The like Laertius reporteth of Diogenes lib. 6. vit Diog. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this is the trophie the monument of the loose liues of the Greekes Doth he not thereby intimate that incontinencie is euen by Natures law vnlawfull I might here produce many goodly sentences many notable examples of Ethnickes and Pagans to shew vnto you the iust punishment which for the most part followeth this detestable vice hard at the heeles which might also stirre vs vp to hate it and to flie from it with all our might But its time that I returne to the Booke of God Therein also doe we finde that this filthy sinne the sinne of fornication is reputed vnlawfull by the very law of Nature In Rom. 1.29 it is expressely named among the sins of the Gentiles who were meerely naturall men And Leuit 18.24 it is layd to the charge of the Cananites Gentiles too that with such vncleannesse themselues were defiled and the land wherein they liued was defiled and therefore are they in that place threatned that the land should spew them out You haue now the first reason why we may not commit fornication The reason is because it is vnlawfull by the law of Nature Secondly it is forbidden in holy Scripture In Ephes 5 3. And in 1. Thes 4.3 In the latter place we are commanded to abstaine from c 1. Cor. 6.18
is Gods triumph What doe I In time of peace exhort to Martyrdome Why not Though through Gods goodnesse blessed be his name for it there is not now among vs any occasion of persecution habet tamen pax nostra Martyrium suum as Gregorie the Great spake of his time Homil. 3. in Euangelia yet hath our peace her Martyrdome Albeit we doe not yeeld carnis colla ferro our neckes to the yron or our bodies to the stake yet doe we gladio spirituali with the spirituall sword slay the carnall desires within vs. You haue seene what it is to offer vp vnto the Lord the goods of our bodie patiendo by suffering by dying for the Lord. Now let vs see what it is to offer them vp faciendo by doing that which is acceptable to the Lord. It is that whereto S. Paul exhorteth vs Rom. 12.1 euen our reasonable seruice of God I beseech you brethren by the mercies of God that yee present your bodies a liuing sacrifice holy acceptable vnto God Our Bodies a sacrifice How may that be S. Chrysostome Hom. 20. in Ep. ad Rom. doth elegantly expresse it Let the eye behold no euill 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the eye is a sacrifice let the tongue speake no euill 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the tongue is an oblation let the hand doe no euill 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the hand is a burnt offering So that sweete Father We may enlarge the meditation let the eare heare no euil and the eare is a sacrifice let the arme embrace no euill and the arme is a sacrifice let the foote follow no euill and the foote is a sacrifice In a word let all other parts of the bodie be preserued from euill and they are all sacrifices The eye that is b 2. Pet. 2.14 full of adulterie is no fit offering the tongue that is c Psal 120.3 deceitfull is no fit offering the hand that is euer shut against the poore is no fit offering the vncircumcised eare the wanton arme the cruell foote they are no fit offerings neither is any part of our bodie that is vnsanctified a fit offering for the Lord. Wherefore dearely beloued in the Lord let it be the care of euery one of vs to present our bodies vnto the Lord a liuing and a holy sacrifice for that onely will be acceptable vnto him Now that our sacrifice may be liuing and holy and so acceptable to the Lord it is not enough for vs to d Psal 34.15 And 37.27 abstaine from doing of euill but we must willingly and chearefully betake our selues to the doing of good and this must wee doe betimes You deceiue your selues if you thinke to offer your youthfull yeares vnto the Deuill and to lay your old bones vpon Gods Altar Gods sacrifice must be the fattest it must bee the fairest He must haue both head and hinder parts to teach you that your dutie is to remember your Creator as well in the dayes of your nonage as in the dayes of your dotage as well while you are yong as when you shall be old For if you deferre your offerings till the last houre till sicknesse deaths-Bailiffe shall arest you your offering may proue sicke it may proue dead it may proue an vnholy sacrifice Receiue therefore S. Pauls word of exhortation I beseech you brethren by the mercies of God that yee present your bodies a liuing and an holy sacrifice vnto God You haue heard that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 our externall goods and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the goods of our bodies are to be offered vp in sacrifice vnto the Lord the same I am now in briefe to shew concerning 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the goods of our minde The goods of our minde I called vertues and vertuous actions functions and operations together with all the faculties and powers of the soule all these we must offer vp vnto the Lord. But how shall we offer them vp devotione contritione by deuotion and contrition For as it is Psal 51.17 The sacrifices of God are a broken spirit a broken and a contrite heart is such a sacrifice as God will not despise Whosoeuer by diuine meditation and deuout prayer beateth downe the proud conceits of his rebellious heart he killeth and offereth vp as it were his sonne Isaac that which is most nere vnto him that which is most deare vnto him he offereth vp a broken spirit and that is Sacrificia Dei the sacrifices of God The sacrifices of God are a broken spirit Sacrifices in the Plurall number because this one sacrifice of a broken spirit is instar omnium in steed of all its worth all other sacrifices in the world And well may it be so for it is the sacrifices of God of God that is accepta Deo acceptable and well pleasing vnto God But what is this broken spirit I speake off It is animus contritus commutâ—â—â— abjectus propriae infirmitatis ac indignitatis conscientiâ It is a mind contrite beaten as it were to dust or powder broken in peeces and cast downe with the conscience of its owne infirmitie and vnworthinesse It is a minde that is voyd of any conceite of its owne worth that thinketh it selfe worthy of any punishment that esteemeth all its owne goods most base that followeth the word of God vpon any occasion that is comforted at the least signe of Gods fauour that is cast downe at any token of his displeasure that is easily mooued with affections of loue feare ioy and hope that is alwayes full of pitty to others that maketh conscience of the smallest transgression The man that is of such a broken spirit and so contrite a minde he may well be said to offer vp in sacrifice vnto the Lord the goods of his mind Thus you see that we are and how we are to offer vp in sacrifice vnto the Lord the goods of this world the goods of the bodie and the goods of the mind But whereon shall we offer them where is our Altar Our Altar is within vs euen our heart that is our Altar Durandus in his e Lib. 1. cap. 7. N. 18. Rationall of Diuine offices deduceth it out of the first to the Corinthians Chap. 3.17 The Temple of God is holy which yee are Yee are the Temple of GOD. Si Templum Dei sumus Altare habemus Altare nostrum est cor nostrum Hoc enim est cor in homine quod Altare in Templo If we are the Temple of God wee haue an Altar Our Altar is our Heart For the Heart is that in man as the Altar is in the Temple Our Heart then is our Altar no Legall Altar but an Evangelicall Altar Answereable to our Altar must our sacrifices be Evangelicall too Now sayth Lactantius Divin institut lib. 6. cap. 24. Now the Lord requireth not of vs any sacrifice of a dumbe beast of death and bloudshed but Victimam hominis vitae the sacrifice of man and his life
depart from his house Plagues and punishments from God shall be his portion Thus is Vnthankefulnesse repayed with temporall punishments It is repaid likewise with Eternall An Eternall punishment it is which is adiudged to the vnthankefull and vnprofitable seruant in the parable of the talents Matth. 25.30 Cast him into vtter darkenes there shall be weeping and gnashing of teeth Eternall is the punishment which Iudas suffereth for his vnthankefulnesse He fell z Act 1.18 headlong he burst asunder in the middest all his bowels gushed out and so he went into his owne place Act. 1.25 His owne place Ex proprijs meritis damnationis locum suum effecit saith Caietane Iudas by his owne deserts made the place of damnation his owne place His owne place not by any desire or affectation of his owne but by Gods ordination He went into his owne place Abijt in Infernum sayth Lorinus he went into Hell and there hee suffereth the a Reuel 21.8 second death a death after death a death and yet euerlasting For as Hell is large so its long and strong too Betweene vs and you sayth Abraham in Paradise to Diues in hell there is a great gulfe fixed b Luk. 16.26 so that they which would passe from hence to you cannot neither can they passe to vs that would come from thence Ex inferno nulla redemptio there is no getting out of Hell and therefore Iudas his punishment is Eternall St Paul 2. Tim. 3.2 sets downe a catalogue of the wicked Among them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the vnthankefull haue their place They haue their place among the wicked and therfore the portion of the wicked must be their portion And what shall become of the wicked S. Paul sayth 1. Cor. 6.10 They shall not inherit the kingdome of God He saith it againe Gal. 5.21 They shall not inherit the kingdome of God S. Iohn in his Reuelation Chap. 21.8 sayth They shall haue their part in the lake which burneth with fire and brimstone The Vnthankefull therefore as wicked shall not inherit the kingdome of God but shall haue their part in the lake which burneth with fire and brimstone Their punishment shall be Eternall Hitherto you haue heard First that God doth seriously forbid Vnthankefulnesse Secondly that he doth seuerely reprehend it Thirdly that he doth duly punish it From hence is the lesson which I commended vnto you made good Vnthankefulnesse is a sinne very odious in the sight of God The consideration hereof should worke in vs a resolution to giue thankes vnto our God for all his benefits And although Dignas Deo gratias agere non sufficimus though we be not able worthily to giue God thanks yet let euery one of vs professe with S. Bernard in his second Sermon c Domin 6. Pentac pag. 230. h. de septem panibus Ingratitudinem prorsus odit anima mea my soule doth hate vnthankefulnesse Peremtoria siquidem res est Ingratitudo Vnthankefulnesse its a killing sinne it s an enemie to grace it s a blacke friend to saluation I tell you sayth that Father quoniam pro meo sapere I tell you that to my vnderstanding there is nothing that so much displeaseth God especially in the children of Grace and men of Conuersion as vnthankefulnesse doth His reason is Vias obstruit gratiae vbi fuerit illa iam gratia accessum non invenit locum non habet Vnthankfulnesse it stops it dams vp the passage of grace Let Vnthankefulnesse be any where the good graces of God will haue no accesse thither much lesse will they reside there The same sweete Father Serm. 51. in Cantica d Pag 719 h. speaketh to like purpose Vnthankefulnesse its the soules enemie it s a burning wind siccans tibi fontem pietatis rorem misericordiae fluenta gratiae It dryeth vp the fountaine of pietie the dew of mercy the riuers of grace He may seeme to haue reference to that Heauenly meditation of S. Austine in the 18. chapter of his e Tom. 9. fol. 159. â— Soliloquies Lord I will recount in my minde all the good which thou hast done for me all my life long euen from my f Psal 71.5 youth For I know right well that vnthankefulnesse doth much displease thee as being the roote of all spirituall wickednesse It is ventus quidam desiccans vrens omne bonum It is a certaine wind that dryeth and burneth vp whatsoeuer good is and stoppeth the fountaine of thy heauenly mercies ô Lord. Such should be our euery dayes meditation Euery day should we recount in our minds all the good things which God hath done for vs all our life long euen from our youth Here to are we exhorted by S. Paul 1. Thes 5.18 In euery thing giue thankes His exhortation is made strong with a reason annexed For this is the will of God in Christ Iesus concerning you The like exhortation is made to the Colossians chap. 3.15 Be yee thankefull and ver 17. Whatsoeuer yee doe in word or in deed doe all things in the name of the Lord Iesus giuing thankes to God and the Father by him The Ephesians are in like sort exhorted chap. 5.20 Giue thankes alwayes for all things vnto God and the Father in the name of our Lord Iesus Christ In this Apostolicall exhortation to thankesgiuing foure circumstances are principally remarkeable Quando pro quibus cui per quem One is Quando When we are to giue thankes We are to doe it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 alwayes at all times The second is pro quibus for what we are to giue thanks We are to doe it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for all things For all things which God sendeth vpon vs or our neighbours be they prosperous or otherwise For euen aduersitie g Râ—m 8.28 worketh for the good of them that loue God The third is cui to whom we are to giue thankes We are to doe it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to God and the Father because he is God and Father God in greatnesse and Father in goodnesse God for his creation and generall gouernment of the world and Father for his election redemption and iustification of the faithfull The fourth is Per quem By whom we are to giue thanks we are to doe it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the name of our Lord Iesus Christ Not in our owne name for there is no h Rom. 7.8 good in vs. Of our selues we cannot so much as i 2. Cor. 3.5 thinke a good thought much lesse can we speake a good word or doe a good deed Nor in any Angels name for the Angels are but k Heb. 1.14 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they are but ministring spirits Nor in any Saints name for this were to mingle the bloud of Thomas with Christs bloud as l Luk. 13.1 Pilate mingled the bloud of the Galileans with their owne sacrifice Christ he alone is our Sauiour our Redeemer our Mediator our Aduocate in his
name alone are we to giue thankes Giue thankes alwayes for all things to God the Father in the name of our Lord Iesus Christ This is our dutie beloued euen to giue thankes alwayes for all things to God the Father in the name of our Lord Iesus Christ Is it our dutie Let vs then embrace it Ascendant gratiae vt descendat gratia let our thankes ascend vp to God that his grace may descend downe vpon vs. For cessat decursus gratiarum vbi non fuerit recursus sayth Bernard Serm. 1. in capite ieiunij The course and descent of the graces of God ceaseth and the spring is dryed vp when there is not a recourse and tide of our thankefulnesse O! Why should so good an exercise be a burthen and griefe to any Christian soule Let the vnrighteous vanish away in their gracelesse vnthankefulnesse and become as the dung of the earth but let the righteous alwayes reioyce in the Lord m Psal 33.1 for it well becommeth the iust to be thankefull Early and late let vs prayse his holy name though not with the harpe nor with the Psalterie nor with an instrument of ten strings as the Psalmist aduiseth Psal 33.2 Yet let vs doe it with the best members and instruments we haue with our bodies and with our soules An eminent n B. King in Jon. lect 25. p 328. piller of our Church hath for this place a sweete meditation Let vs neuer turne our o Eze. 8.16 backes to the Temple of the Lord nor our faces from his mercy seate Let vs not take without giuing as vnprofitable ground drinketh and deuoureth seed without restoring Let vs neither eate nor drinke nay let vs neither hunger nor thirst without this condiment to it The Lord be praysed Let the frontlets betweene your eyes the bracelets vpon our armes the gards vpon our garments be thankes Whatsoeuer we receiue to vse or enioy let vs write that posie Epiphoneme of p Chap. 4.7 Zacharie vpon it Grace grace vnto it for all is grace To shut vp this point let our daily deuotion be the same that Dauids was Psal 103.1 2. let it be our daily song Blesse the Lord ô my soule and all that is within me blesse his holy name Blesse the Lord ô my soule forget not all his benefits Thus farre hath the vnthankefulnes of Israel noted in the particle Yet carryed me I now goe on with the explication of the first benefit here mentioned to haue bin bestowed by God vpon that vnthankefull people I destroyed the Amorite before them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 say the Septuagint I haue taken away Exterminavi the Vulgar Calvin and Gualter I haue cast out Delevi Leo Iuda and Castalio I haue wiped away Excidi Oâ—colampadius I haue cut off Perdidi Vatablus Tremellius and Iunius I haue destroyed Drusius expounds it Delevi Perdidi profligavi Mercerus Disperdidi abolevi The word in the originall signifieth so to abolish and wipe away a people or a nation that there be not any memorie left of it I destroyed the Amorite The Amorites were descended from Canaan the fourth sonne of Ham. In Gen. 10.16 Canaan is sayd to haue begotten the Iebusite and the Amorite and the Gargasite He begat the Amorite I destroyed the Ammorite What The Ammorite alone Not so But the Ammorites and other nations of the land of Canaan whom when they had fulfilled the measure of their iniquitie God did cut of that he might giue their land for an habitation to the posteritie of Iacob the people of Israell according to his couenant made with Abraham Gen. 15.18 Vnto thy seed haue I giuen this land from the riuer of Egypt vnto the great riuer the riuer Euphrates The Kenites and the Kenizites and the Kadmonites and the Hittites and the Perizzites and the Rephaims and the Amorites and the Canaanites and the Girgasites and the Iebusites The Amorites you see were not alone According to this couenant with Abraham a promise is made to the Fathers in the desert Exod. 23.27 I will send my feare before thee and will destroy all the people to whom thou shalt come and I will make all thine enemies turne their backes vnto thee And I will send hornets before thee which shall driue out from before thee Whom The Hivite the Canaanite and the Hittite It s true But they are not all Looke backe to the 23. verse There shall you finde the Lord thus to speake Mine Angell shall goe before thee and bring thee vnto the Amorites and the Hittites and the Perizzites and the Canaanites and the Hivites and the Iebusites and I will cut them off You see againe the Amorites were not alone I pervse the Catalogue of the Nations whom the Lord hath cast out before Israell It is Deut. 7.1 There I finde that he hath cast out the Hittites and the Girgasites and the Amorites and the Canaanites and the Perizzites and the Heuites and the Iebusites seauen Nations greater and mightier then Israell was Seuen Nations Then the Amorites were not alone Were they seauen Nations that were driuen out before Israel How then is it that the Lord here in my text recounting vnto Israell this great benefit nameth onely the Amorite saying Yet destroyed I the Ammorite The Iesuite Pererius in his third Tome of Commentaries vpon Genesis writing vpon the 15. Chapter ver 16. these words The iniquitie of the Amorite is not yet full moues this very doubt but thus The reader may here wonder why mention is made onely of one Nation of the Amorite sith it is plaine by other places of holy Scripture that there were seauen Nations which the Lord draue out from before the Israelites His first answere is It may by a Synecdoche A part may be put for the whole one Nation of the Amorites for all the seauen A like Synecdoche there is Iosh 1.4 There thus sayth the Lord vnto Ioshuah From the wildernesse and this Lebanon euen vnto the great riuer the riuer Euphrates all the land of the Hittites and vnto the great Sea toward the going downe of the Sunne shall be your coast All the land of the Hittites shall be your coast The Hittites onely are named and yet within the bounds described all the seauen had their habitations It is therefore a Synecdoche A part is put for the whole One Nation of the Hittites for all the seauen It s so here One Nation of the Amorites for all the seauen This answere admitting a Synecdoche is approued by Piscator Tremellius and Iunius Yet Pererius thinkes to giue a better And therefore his second answere is that the Amorites are praecipuè singulariter chiefly and principally named aboue all the rest and for them all because for the largenesse of their Nation and for their height of stature and for their strength of bodie and for their excessiue crueltie and impietie they were aboue all famous and much spoken of Mercerus that great Professor of the Hebrew
tongue in the Vniuersitie of Paris is of opinion that the Amorite here and else-where is aboue all and for all mentioned because he of all was the most terrible the most mighty and the strongest The like is affirmed by Arias Montanus that learned Spaniard Amorrhaeum potissimùm appellat The Amorite he especially nameth because that Nation multitudine copijs atque potentiâ in multitude in forces and in power excelled all the rest of the Nations that were cast out before Israell Here then where the Lord hath sayd Yet destroyed I the Amorite in the Amorite we are to vnderstand also the rest of those seauen Nations which the Lord draue out from before Israel the Hittites the Girgasites and the Canaanites and the Perezzites and the Hivites and the Iebusites Seauen they were in number greater and mightier then Israell was All seauen were cast out by the Lord from before Israel and so much are we to vnderstand by this that the Lord here sayth Yet destroyed I the Amorite before them Before them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 say the Septuagint They well render the Hebrew which word for word is a faciè ipsorum from their face Mercerus sayth a conspectu eorum from their sight that is sayth he corum causâ ad eorum adventum for their sake or at their comming Albertus Magnus renders it à praesentia eorum from their presence Our English before them hits the sense The sense is God stroke such a terror into those seauen Nations the inhabitants of the land of Canaan that at the comming of the Israelites at the hearing of the name of Israel they vanished they fled away they forsooke their auncient habitations or else were suddenly slaine without much resistance Thus haue you the exposition of the first branch of this ninth verse which conteineth a generall touch of the ruine of the Amorites Yet destroyed I the Amorite before them The Israelites their vnthankefulnesse towards me is verie notorious yet haue I destroyed the Amorite before them Yet I the Lord their God who haue freed them from their bondage in Egypt and haue led them fortie yeares through the wildernesse I haue destroyed haue ouerthrowne haue driuen out haue brought to ruine The Amorite not onely the Amorites but also the rest of the Nations sixe other mightie Nations whose dwelling was in the land of Canaan all these haue I destroyed before them for their sake for Israels sake that Israel might without resistance take quiet possession of the land of Canaan the land that floweth with milke and honey The lesson which we may take from hence is this God is all in all either in the ouerthrow of his enemies or in the vpholding of his children For further proofe hereof we may haue recourse to the 15. chapter of the Booke of Exodus There Moses sings a song vnto the Lord a song of thankesgiuing wherein hee acknowledgeth the Lord to be all in all in the ouerthrow of his enemies Pharaoh and his host in the red Sea His acknowledgment is vers 6. Thy right hand O Lord is become glorious in power thy right hand O Lord hath dashed in peices the enemie In the greatnesse of thine excellencie thou hast ouerthrowne them thou sentest forth thy wrath which hath consumed them as stubble With the blast of thy nostrills the waters were gathered together the flouds stood vpright as an heape the depths were congealed in the heart of the Sea The enemie feared not to enter But thou Lord didst blow with thy wind the Sea couered them they sanke as lead in the mightie waters Who is like vnto thee O Lord Who is like thee God is all in all in the ouerthrow of his enemies He is also all in all in the vpholding of his children Moses in the same song auoucheth it vers 13. Thou Lord in thy mercy hast led forth the people which thou hast redeemed Thou hast guided them in thy strength vnto thine holy habitation It was not their q Psal 44.3 owne sword that deliuered them neither did their owne arme saue them But the Lord He and his mercie He and his strength deliuered them God is all in all in vpholding of his children Is it thus dearely beloued Is God all in all in the ouerthrow of his enemies Then for the ouerthrow of that great Nauie called the inuincible Nauie the great Armada of Spaine which * This Sermon was preached A gust 27. 1615. twentie seauen yeares r Au. Ch. 1588. since threatned desolation to the inhabitants of this I le let God haue the glorie It was the right hand of the Lord not our vertue not our merits not our armes not our men of might but the right hand of the Lord it was that brought that great worke to passe Their ſ Exod. 15.4.5 chosen Captaines were drowned in the Sea the depth couered them they sanke into the bottome as a stone Some of them that were taken from the furie of the waues and were brought prisoners to the honourablest cittie in this land in their anguish of mind spared not to say t Letter to Mendoza pa. 17. that in all those fights which at Sea they saw Christ shewed himselfe a Lutheran Sure I am that Christ shewed himselfe to be little Englands u Psal 18.1 rocke and fortresse and strength and deliuerer Quid retribuemus What shall we render nay what can we render vnto the Lord for so great a deliuerance Let our song begin as the Psalme doth the 115. Psalme Non nobis Domine non nobis Not vnto vs Lord not vnto vs but vnto thy name giue the glory for thy mercie and for thy truths sake With like affection recount we the deliuerance of our King and State from that infernall and hellish exployt of the powder treason The contriuers thereof I now name not What could they expect but vpon the least discouerie of so execrable an action to incurre an vniuersall detestation to haue all the hatred of the earth poured vpon them and theirs to be the outcasts of the Common wealth and the Maranathaes of the Church they and their names for euer to be an abhorring to all flesh Yet they so farre proceeded in that their Diabolicall machination that they were at the poynt to haue giuen the blow that blow that should haue beene the common ruine of vs all But God our God who is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the Greekes describe him Psal 9.9 A helper at opportunities in the needfull times of trouble when we were thus x Ioh. 4.35 albi ad messem white for their haruest readie to be cut downe by them then euen then did our God deliuer vs. Quid retribuemus What what shall we render nay what can we render vnto the Lord for so great a deliuerance Let our song be as before Non nobis Domine non nobis Not vnto vs Lord not vnto vs but vnto thy name giue the glory for thy mercy and
for thy truths sake God you see is all in all in the ouerthrow of his enemies So is he all in all in the vpholding of his children Of his children that is of such as liue by faith in Christ and doe serue the Lord their God in spirit and in truth Such if they be oppressed if they be in need if in trouble haue God for their refuge Psal 9.9 God will be the same God to them as he was to Dauid Psal 18.2 He will bee their Rocke their Fortresse their Deliuerer their God their Strength their Buckler the horne of their saluation and their high Tower Here are they to be admonished who neglecting the strong God of their saluation put their confidence in the transitorie things of this world They who trust in their wealth and boast themselues in the multitude of their riches they are here reprooueable How can their wealth how can their riches profit them in the euill day Will they serue for a ransome vnto God for thee Looke to the 49th Psalme and the 8. verse and you shall find that the redemption of a soule is much more precious And they who relie vpon great men thinking themselues safe in the shadow of their wings are here reprooueable They haue their warning Psal 146.3 Put not your trust in Princes nor in any sonne of man And why not There is no helpe in them and why no helpe Their breath goeth forth they returne to their earth and their verie thoughts doe perish They also who make any other creature their confidence are here reproueable They for their instruction may haue recourse to the 33. Psalme at the 16. verse thereof they may thus read There is no King saued by the multitude of an host a mightie man is not deliuered by much strength An horse is a vaine thing for saftie neither shall he deliuer any by his great strength What Is a horse a vaine thing to saue a man Is much strength vaine Is there no saftie for a King in the multitude of an hâ—st Is there no trust to be put in Princes Nor in any man Nor in wealth Nor in the multitude of riches Nor in any of the transitorie things of this world Quid nos What shall we then doe beloued Let vs say with the confidence that the Church hath in Gods succour Psal 20.7 Some put their trust in Chariots and some in Horses some in Princes some in other men some in their strength some in their riches some in something else that is vaine and transitorie but we will remember the name of the Lord our God The Lord our God who was all in all in destroying the Amorites before his people Israell is now all in all in vpholding vs his Children by adoption and grace against the furie of all our enemies that haue had euill will at our prosperitie I conclude with the words of the Psal 146.5 Happie is he that hath the God of Iacob for his helpe whose hope is in the Lord his God which made Heauen and earth the sea and all that therein is To this Lord our God Father Sonne and holy Ghost one true and euerliuing God sing we an Hallelujah Hallelujah saluation and glory and honour and power be vnto the Lord our God for euermore THE XIIII LECTVRE AMOS 2.9 Yet destroyed I the Amorite before them whose height was like the height of the Cedars and he was strong as the Okes yet I destroyed his fruit from aboue and his rootes from beneath OF the benefits here mentioned to haue beene bestowed by God vpon his people the people of Israel in the first place we haue the ouerthrow of the Amorites It is deliuered vers 9. Therein I propounded to your religious attentions three principall parts In the first we haue the ouerthrow of the Amorites Yet destroyed I the Amorite before them In the second the Amorites are described Their description is taken from their stature and from their valour each is set forth vnto vs by way of Comparison their stature or height by the Cedars their valour or strength by the Oke Their height was like the height of the Cedars and he was strong as the Okes. The third hath an explication or an amplification of the ouerthrow of the Amorites It was not any gentle stripe that they receiued not any light incision not any small wound but it was their extermination their contrition their vniuersall ouerthrow their vtter ruine Fruit and roote Prince and people Parents and children old yong were all brought to nought Yet destroyed I their fruit from aboue and their roote from beneath The first of these three principall parts deliuering in a generalitie the ouerthrow of the Amorites was the subiect of my last discourse out of this place Now followeth the second the description of that people the people of the Amorites They are for their height or stature compared to the Cedars and for their strength and valour to the Okes. Their height was like the height of the Cedars he was strong as the Okes. Their height was like the height of the Cedars IN Syria and especially in mount Lebanon the Cedar trees grew very high Sennacherib King of Assyria by his message to Hezekiah King of Iudah giueth testimonie hereunto His message is 2. King 19.23 With the multitude of my chariots I am come vp to the height of the mountaines to the sides of Lebanon and will cut downe the tall Cedars thereof Succidam altitudinem Cedrorum eius so he speaketh in the Hebrew I will cut downe the tallnesse of the Cedars of Lebanon The words are repeated Esa 37.24 I will cut downe the tallnesse of the Cedars of Lebanon The tallnesse of the Cedars out of doubt they are very high The Cedars of Lebanon Esa 2.13 are sayd to be sublimes elevatae high and lifted vp In Tremellius his translation they are celsissimae elatissimae most tall and towring Out of doubt they are very high If humane authoritie may be added to diuine Theophrastus in his fift Booke of his historie of Plants chap. 9. sayth that the Cedar for its length or height is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 its worthie admiration Rovillius in his Historie of Plants lib. 1. cap. 11. affirmeth that the Cedar of Phoenicia or Syria beareth a bodie streight and very tall mounting aboue all other trees Arias Montanus sayth as much Cedrus vbicumque fuerit the Cedar wheresoeuer it groweth it ouertoppeth all other trees and is aboue all pre-eminent and conspicuous To proue it he bringeth those words of the spouse concerning her Beloued Cant. 5.15 His countenance is as Lebanon excellent as the Cedars that is his Heroicall proceritie and the maiestie of his countenance is like vnto the Cedars of Lebanon The Spouse thus comparing the countenance of her beloued to mount Lebanon and the Cedars there intimateth that the encrease of the knowledge of God and his worship shall be so great as that the open profession of
wrongfully molested and vexed vs and besides we must endeuour by our whole life to shew forth how much we are bound to God for our deliuerance This is the scope this is the end of our redemption and saluation according to old Zacharies prophecie Luk. 1.74 that being deliuered out of the hands of our enemies we might serue God without feare in holinesse and righteousnes before him all the dayes of our life Thus far of the 9. verse THE XV. LECTVRE AMOS 2.10 Also I brought you vp from the land of Egypt and led you fortie yeares through the wildernesse to possesse the land of the Amorite IN this tenth verse are recounted two other benefits which Almighty God was pleased to bestow vpon his people the people of Israel One was Their deliuerance from Aegypt The other Their protection and preseruation in the wildernes Their deliuerance from Egypt is set downe in the first clause Also I brought you vp from the land of Egypt Their protection and preseruation in the wildernesse in the next And led you forty yeares through the wildernesse The end of both followeth in the end of the verse To possesse the land of the Amorite They were deliuered from Egypt and were for forty yeares protected in the wildernesse that at length and in their appointed time they might possesse the land of the Amorites We are to begin with their deliuerance from Egypt It s in the first clause of the verse Also I brought you vp from the land of Egypt This deliuerance of theirs out of Egypt was before the Amorites were destroyed and yet the destruction of the Amorites is specified in the former verse Why is the order of Gods benefits so inverted Why is the benefit that was first collated vpon Israel spoken of in the second place Some thinke it was aduisedly and of purpose done to preoccupate and preuent an obiection which otherwise Israel might haue made In the former verse ver 9. it is said that the Amorites were destroyed root and fruit vtterly destroyed before Israel Now that Israel should not boast of that ouerthrow or ascribe it to the prowesse and valour of their ancestors their deliuerance out of Egypt is nex set downe in this 10. verse to put them in minde of the miserable estate and condition wherein their forefathers liued in Egypt to this sense Thinke yee O yee children of Israel that the Amorites were destroyed by the prowesse and valour of your fore-fathers Thinke it not Remember Egypt Remember how there they groaned vnder the heauy yoke of oppression and were not able to helpe themselues and must of necessitie haue perished had not the Lord with his stretched-forth arme deliuered them Others are of opinion that this deliuerance of Israel out of Egypt is in the second place and after the destruction of the Amorites set downe onely by a custome of the Scripture Of this opinion I finde S. Hierome to be His rule is The Scripture in setting forth the praises of God doth not alwayes obserue the order of the Historie but it often comes to passe Vt quae prima facta sunt extrema dicantur quae novissima referantur ad prima Things first done are last spoken of and things last done are first recited This he will haue vs to learne out of two Psalmes the 78. and 105. in which signorum potentia non ordo describitur the power of Gods wonderfull workes and not their order is described and out of two other Psalmes the 3. and 52. Vbi quae priùs facta sunt narrantur extrema quae extrema referuntur in principio What is first done is last spoken of and what is last done is first mentioned The third Psalme was composed by Dauid when he fled from Absalom his sonne the 52. when Doeg the Edomite came vnto Saul and told him that Dauid was come to the house of Abimelech That of Absalom is registred 2. Sam. 15.14 This of Doeg 1. Sam. 22.9 The relation of Doeg is first chronicled and long after that Dauids flight from Absalom yet Dauids flight frō Absalom is first mentioned in the Book of the Psalmes and long after that the relation of Doeg vnto Saul The order of the Historie is not obserued Nor is it obserued in this our text The order of the Historie is first God brought the children of Israel out of Egypt Exod. 12.51 He made them to passe through the middest of the red Sea as vpon dry land Exod. 14.22 And when they had finished their two and forty iourneyes through diuers wildernesses then gaue he them victorie ouer Sihon King of the Amorites Num. 21.24 The Amorites were last of all destroyed and yet are they here first mentioned Non est obseruatus ordo saith Mercer the order of the Historie is not obserued Ribera also notes it Mathurinus Quadratus here frames a rule like to that of St. Hierome Scriptura in recensendis Dei beneficijs curiose non seruat ordinem The Scripture in rehearsing Gods benefits doth not curiously keepe the order but oftentimes it falls out by a figure which the Greekes doe call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that what was first done is last of all rehearsed and what was last done is first of all recited From hence we may deduce this conclusion Though it be our dutie carefully to remember the manifold blessings and benefits which God in mercy from time to time hath bestowed vpon vs yet is it not necessarie that we euer curiously obserue their order and the time when they were bestowed You see the custome of Scripture is our warrant to speake of that first which was last done for vs and of that last which we first receiued But first or last we must remember all Hereto belongeth holy Dauids admonition Psal 103.2 which he there proposeth vnder the forme of an exhortation He exhorteth himselfe to blesse the Lord Blesse the Lord ô my soule and forget not all his benefits Forget not all his benefits Nay Forget not any of his benefits So much the Hebrew phrase intendeth Blesse the Lord ô my soule and forget not any of his benefits A necessarie admonition We forget nothing sooner then a benefit whether we receiue it from God or man But iniuriarum tenacissima est memoria our memorie for iniuries is very tenacious it s a hold-fast Let an iniurie be done vs we will not forget it Yea let one of vs bestow vpon another any benefit be it neuer so litle the knowledg whereof should not be imparted from the right hand to the left as our Sauiour Christ speaketh in his Sermon vpon the Mount Matth. 6.3 how long how long will we reteine the memorie of it Our nature its corrupt Our disposition its peruerse Who seeth not what neede there is that we exercise our selues in reteyning the memorie of Gods benefits Wherefore let euery one of vs stirre vp himselfe to so holy an exercise as Dauid did himselfe Let vs daily sing vnto our soules Blesse
m Geverharl Elmenhorst com ad Minutium Felicem pag. 41. Salisberiensis in his first Booke de nugis cvrial cap. 10. call Egypt Matrem superstitionis the mother of superstition For as n Tom. 5. pag. 170. c. S. Hierome in his Comment vpon Esay 45. witnesseth Neuer was there any Nation so giuen to Idolatrie or worshipped such a number of monsters as Egypt did This notorious superstition and Idolatrie of the Egyptians so much spoken of by Christian writers and others is also in the sacred volumes of Holy writ censured and controlled In Exod. 12.12 the meanacing of the Lord is against them Against all the Gods of Egypt I will execute iudgment I the Lord. The gods of Egypt that is the Images and the Idoles which the Egyptians adored and worshipped Concerning which o De quadraginta duabus mansionibus Mans 2 Tom. 3. pag. 42. S. Hierome in an Epistle of his to Fabiola reporteth out of the Hebrew writers that in very same night the Children of Israel departed out of Egypt all the Temples of Egypt were ouerthrowne siue terrae motu siue iactu fulminum either with earth quakes or thunderbolts These Hebrew writers say further eâdem nocte lignea idola putrefacta fuisse metallica resoluta fusa lapidea comminuta that in the same night all the wooden Images were rotten all the mettall Images were dissolued and moulten all the stone Images were broken If so it were it was doubtlesse a great worke a great iudgement of God vpon those Egyptian monsters In Esay 19.1 their confusion is againe foretold Behold saith the Prophet the Lord rideth vpon a swift cloud and shall come into Egypt and the Idoles of Egypt shall moue at his presence and the heart of Egypt shall melt in the midst of it Where the Idoles of Egypt are the heart of Egypt They are called the heart of Egypt because the heart of the Egyptians did wholy depend vpon them for reliefe and succour The Lord rideth vpon a swift cloud and shall come into Egypt and the Idoles of Egypt shall moue at his presence and the heart of Egypt shall melt in the midst of it The Idols of Egypt shall moue and melt at the presence of the Lord. In Ierem. 43.13 their desolation is likewise denounced There the Lord threatneth to send Nabuchadnezzar the K. of Babylon his seruant into Egypt What shall he doe there He shall breake the Images of Bethshemesh that is in the land of Egypt and the houses of the Gods of the Egyptians shall be burnt with fire Thus you see it confirmed not onely by Christian writers and others but also by the sacred volumes of holy Scripture that the Egyptians were a superstitious and an Idolatrous people Superstitious were they and Idolatrous Happie then wast thou O Israell that the Lord brought thee vp from the land of Egypt Liue in Egypt thou couldst not with a good conscience nor would the Egyptians willingly suffer thee to worship God otherwise then themselues did To haue worshipped as they did must needs haue beene a Hell vnto thy soule and to haue done otherwise must needs haue brought certaine daunger to thine outward estate Acknowledge it therefore for a great benefit and blessing of God vpon thee that he brought thee vp from the land of Egypt God in reckoning vp this fauour of his his bringing vp Israel out of the land of Egypt teacheth vs what an intollerable thing it is to liue among Idolaters and what a speciall fauour it is to be deliuered from amongst them And this should stir vs vp to a thankfull recognition of Gods goodnesse towards vs who hath deliuered the Church wherein we liue from the Babylonish and Romish Idolatrie wherein our auncestors were nus-led and trained vp to worship and adore not the true and liuing God but Angels and Saints damned â—â—â—les it may be silver and gold stocks and stones Images and Idoles and what not From such grosse and palpable Idolatry we are by Gods goodnesse deliuered and now doe as a long time we haue done enioy the bright Sunne-shine of the p 1. Tim. 1 11. glorious Gospell of the blessed God our Lord and Sauiour Iesus Christ Being now deliuered from the q Colos 1.13 power of darknesse vnder Antichrist and translated into the light of Christs Gospell Let it be our daily care for it is our dutie to walke worthy the light h Ephes 5.8 as children of light to walke in truth Ep. 3. Ioh. ver 3. to walke in loue Colos 5.2 to walke in newnesse of life Rom. 6.4 to walke not after the flesh but after the spirit Rom. 8.1 If we walke after the flesh we shall mind the things of the flesh we shall be carnally minded and our end shall be death but if we walke after the spirit we shall mind the things of the spirit we shall be spiritually minded and our end shall be life and peace The choise is not difficult Life is better then death If you chuse life you must abandon and forsake the i Gal. 5.19 workes of the flesh which cause death Adulterie fornication vncleannesse lasciuiousnesse k Vers 20. hatred variance emulations wrath strife l Vers 21. envyings murthers drunkennesse revellings vsurie extortion oppression and such like are workes of the flesh and doe shut you out from life Yet may life be yours if you will be m Vers 18. led by the spirit n Vers 22. Loue ioy peace long suffering gentlâ—nesse goodnesse fayth meeknesse temperance are the fruit of the spirit Let these dwell among you and life shall be yours The God of life shall giue it you Hitherto you haue the first respect why it was beneficiall good for the people of Israel that they were brought vp from the land of Egypt It was good for them because the people of the land were superstitious and idolatrous and among such there is no good liuing The other respect now followeth It was beneficiall and good for the people of Israel that they were brought vp from the land of Egypt because the people of the land were full of crueltie and held Israel in subiection and seruitude Egypt was long a harbour to the Israelites but at length it prooued a Gaole vnto them The posteritie of Iacob finds too late what it was for their forefathers to sell Iacob a slaue into Egypt There arose vp a new Pharaoh a new king ouer Egypt he knew not Ioseph Then then were the Israelites contemned as drudges o Exod. 1.11 Task masters must be set ouer them to afflict them with their burdens Why so How had they offended They prospered too fast For thus sayth Pharaoh to his people Exod. 1.9 Behold the people of the children of Israel are more and mightier then we Come on let vs deale wisely with them lest they multiplie and it come to passe that when there falleth out any warre they ioyne also v to our enemies and fight
your sonnes as Ioel speaketh of Chap. 2.28 I will powre out of my Spirit vpon all flesh and your sonnes and your daughters shall prophecie Or of your sonnes de hominibus vestri generis saith Peter à Figuero of men like your selues of your brethren so they are called Deut. 18.15 The Lord thy God will raise vp vnto thee a Prophet from the middest of thee of thy brethren like vnto me Of your sonnes or of thy brethren The signification is one sayth Drusius Of your sonnes not strangers or forrainers but such as were home bred and of your owne lineage sayth Brentius Of your sonnes that is say some Hebrewes R. Dauid and R. Solomo ex parvulis of your little ones such as were Samuel and Ieremie I raised vp of your sonnes For Prophets Such as should not onely preach my will vnto you and instruct you in the way of righteousnes but also admonish you and fore-tell you what was to come to passe in future times Prophets I read in the old Testament of two sorts of Prophets Some were taught in Schooles vnder the discipline of other Prophets who were heretofore called Filij Prophetarum sonnes of the Prophets They are so called 2. King 4.1 6.1 Others had their calling immediately from God and were by him extraordinarily inspired with gifts from aboue and so were sent forth to the exercise of their holy function Of both these Amos chap. 7.14 maketh mention There he saith vnto Amaziah I was no Prophet neither was I a Prophets sonne but I was an heardman and a gatherer of Sycomore fruit This he speaketh of himselfe as he was before his calling I was no Prophet immediately called of God nor was I the sonne of a Prophet I was not trained vp or taught in any of the Schooles of the Prophets but I was an heardman and a gatherer of Sycomore fruit He had no other calling till the Lord was pleased to aduance him to the dignitie and office of a Prophet and then was his calling extraordinarie Amos tels how it was vers 15. The Lord tooke me as I followed the flocke and the Lord said vnto me Goe prophecie vnto my people Israel The Prophets mentioned in my text may be of both sorts such as had their institution in the Schooles of the Prophets and such as were called of God immediately and extraordinarily God was the raiser vp of both Yet especially by Prophets here I vnderstand such as had their calling of God immediate and extraordinarie And these were fitted to their holy function sundrie wayes as by dreames by visions by inspiration of the holy Spirit by expresse word vttered by some Angell representing God and by God himselfe speaking to them face to face That they were fitted to their Propheticall function by dreames and visions We know by Num. 12.6 where the Lord thus speaketh vnto Aaron and to Miriam Heare now my words If there be a Prophet among you I the Lord will make my selfe knowne vnto him in a vision and will speake vnto him in a dreame We know it likewise by Elihues words vnto Iob chap. 33.14 God speaketh once yea twice yet man perceiueth it not In a dreame in a vision of the night when deepe sleepe falleth vpon men in slumbrings vpon the bed Then he openeth the eares of men and sealeth their instruction It may also be gathered out of the euen-now cited place of Ioel chap. 2.28 I will powre of my Spirit vpon all flesh and your sonnes and your daughters shall prophecie your old men shall dreame dreames your yong men shall see visions Dreames and visions you see were meanes by which Almightie God fitted his Prophets to the exercise of their holy function They were likewise fitted thereunto by the inspiration of the holy Ghost S. Peter sayth it Epist 2. chap. 1. vers 21. Holy men of God in old time spake as they were mooued by the holy Ghost So were they by the expresse word of some Angell representing God as Gen. 19.13 There shall you find two Angels instructing Lot concerning the ouerthrow of Sodome And sometime they were enabled to their holy calling by God himselfe speaking to them face to face So was Moses The Lord spake vnto Moses face to face as a man speaketh vnto his friend Exod. 33.11 Now whether Prophets of old time were enabled to the exercise of their sacred function by God himselfe speaking vnto them face to face or by the apparition of Angels representing God or by the inspiration of the holy Spirit or by visions or by dreames it was out of doubt a great blessing vnto Israel to haue Prophets sent vnto them and therefore saith the Lord vnto them I raised vp of your sonnes for Prophets It followeth And of your yong men for Nazarites Of your yong men It is emphatically spoken For though yong men for the most part are addicted vnto pleasures yet did God raise vp of them some that should withdraw themselues from the pleasures of this world either for a time or for euer and these were called Nazirites Naziraei They were called Nazaraei quasi Separatitij saith Mercer as Separatists or men separated from wine and vulgar delights that they might the more freely apply their wits and studies to the law of God and his worship Nazarites Nazarai They are so called by the author of the Vulgar Latin and so almost by all the Ancient and by many moderne interpreters by Benedictus Castalio and Caluin by Iunius and Tremellius in their Bible printed by Wechell at Francford A. C. 1579. But the same Iunius and Tremellius in their later editions of the Bible do call them Neziraeos Nezirites so doth Vatablus Drusius calls them Naziraeos Nezirites so doth Pagnine in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nezirites or Nazirites Well may they be so called for distinctions sake euen to distinguish them from Nazarites Christ is called a Nazarite Matth. 2.23 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is by many translated Nazaraeus a Nazarite He dwelt in a Citie called Nazareth that it might be fulfilled which was spoken by the Prophets He shall be called a Nazarite 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Nazarite Our now English well translates it a Nazarene for Iesus Marc. 1.24 is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Nazarene Nazaraeus and Nazarenus ech name is deriued from Nazareth the Citie wherein Iesus had his habitation Wherefore they who interpret that Matth. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he shall be called a Nazarite do think that S. Matthew had respect to the Nazarites of the old Testament as to the types of Christ may well be deceiued Some I grant are of opinion that S. Matthew doth allude to those voluntarie and vowed Nazarites of whom we read Num. 6. and some that S. Matthew hath reference to Samson who was a Nazarite by Gods singular ordination But in these opinions I finde no soliditie for they haue no ground either in the name of Nazarite or in the matter Not in the name The
I deliuer in this position The ministerie of the word of God freely exercised in any nation is to that nation a blessing of an inestimable value I neede not be long in the proofe of this truth you already giue your assent vnto it The word of God it s a Iewell then which nothing is more precious vnto which any thing else compared is but drosse by which any thing else tryed is found lighter then vanitie it s a trumpet wherby we are called from the slippery paths of sinne into the way of Godlinesse It s a lampe vnto our feete it s a light vnto our paths Psal 119.105 It s the g Matth. 4.4 Luk. 4.4 Ierem. 15.16 Ezech. 3.3 Revel 10.9 Ezech. 2.8 Wisd 16.26 foode of our soules by it our soules do liue Deut. 8.3 It s 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. Pet. 1.23 incorruptible seede Seede committed to the earth taketh roote groweth vp blossometh and beareth fruit So is it with the word of God If it be sowen in your hearts and there take roote it will grow vp blossome and beare fruit vnto eternall life In which respect S. Iames chap. 1.21 calls it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an engrafted word engrafted in your hearts able to saue your soules Sith the word of God is such doth it not follow of necessitie that the ministerie of it freely exercised in any Nation will be to that Nation a blessing of an inestimable value Can it be denyed The Prophet Esay chap. 52.7 with admiration auoucheth it How beautifull vpon the mountaines are the h Nahum 1.15 feete of him that bringeth good tidings that publisheth peace that bringeth good tidings of good that publisheth saluation that saith vnto Zion Thy God reigneth S. Paul is so resolued vpon the certainty of this truth that Rom. 10.15 he resumeth the words of the Prophet How beautifull are the feete of them that preach the Gospell of peace and bring glad tidings of good things Conferre we these two places one with the other that of Esay with this of Paul and we shall behold a heape of blessings showring downe vpon them to whom God sendeth the ministers of his Gospell for they bring with them the word of saluation the doctrine of peace the doctrine of good things and the doctrine of the kingdome Such is the Gospell of Christ First it is the word of saluation The Gospell of Christ is called the word of saluation first because it is the power of God vnto saluation as S. Paul speaketh Rom. 1.16 It is the power of God vnto saluation that is it is the instrument of the power of God or it is the powerfull instrument of God which he vseth to bring men vnto saluation And secondly because it teacheth vs concerning the author of our Saluation euen Christ Iesus An Angell of the Lord appeared vnto Ioseph in a dreame and saith vnto him Ioseph the sonne of Dauid feare not to take vnto thee Mary thy wife for that which is conceiued in her is of the Holy Ghost And she shall bring forth a sonne and thou shalt call his name i Luk 1.31 Iesus for he shall saue his people from their sinnes Matth. 1.21 He shall saue his people that is he shall be their Sauiour Iesus he is the Sauiour of his people merito efficacia by merit and by efficacie By merit because he hath by his death purchased for his people for all the elect the remission of their sinnes and the donation of the holy Spirit and life eternall And by efficacie because by the Holy Spirit and by the preaching of the Gospell he worketh in the elect true faith by which they doe not onely lay hold on the merit of Christ in the promise of the Gospell but also they studie to serue God according to his holy commandements An Angell of the Lord relating the natiuitie of Christ vnto the Shepheards Luk 2.10 11. saith vnto them Feare not For I bring you glad tidings of great ioy which shall be to all people For vnto you is borne this day in the Citie of Dauid a Sauiour which is Christ the Lord. Vnto you is borne a Sauiour where you haue what you are to beleeue of the Natiuitie of Christ He is borne a Sauiour vnto you Vnto you not onely to those shepheards to whom this Angell of the Lord speakes the words but vnto you Vnto you not only to Peter and Paul and some other of Christs Apostles and Disciples of old but vnto you vnto you vnto euery one of you in particular and vnto me When I heare the Angels words Christ is borne a Sauiour vnto you I apply them vnto my selfe and say Christ is borne a Sauiour vnto me In this perswasion and confidence I rest and say with S. Paul Gal. 2.20 I liue yet not I now but Christ liueth in me and that life which I now liue in the flesh I liue by the faith of the Sonne of God who loued me and gaue himselfe for me Christ is borne a Sauiour vnto me Peter filled with the Holy Ghost seales this truth Act. 4.12 There is no Saluation in any other then in the name of Iesus Christ of Nazareth There is no other name vnder Heauen giuen among men whereby we must be saued then the name of Iesus Christ of Nazareth Againe Act. 15.11 he professeth it We beleeue that through the grace of the Lord Iesus Christ we shall be saued It must be our beleefe too if we will be saued We we in particular must beleeue that through the grace of the Lord Iesus we shall be saued We shall be saued What 's that It is in S. Pauls phrase we shall be made aliue 1. Cor. 15.22 As in Adam all dye so in Christ shall all be made aliue St Austine Ep. 157. which is to Optatus doth thus illustrate it Sicut in regno mortis nemo sine Adam ita in regno vitae nemo sine Christo As in the kingdome of death there is no man without Adam so in the kingdome of life there is no man without Christ as by Adam all men were made vnrighteous so by Christ are all men made righteous sicut per Adam omnes mortales in poenâ facti sunt filij seculi ita per Christum omnes immortales in gratiâ fiunt filij Dei As by Adam all men mortall in punishment were made the sonnes of this world so by Christ all men immortall in grace are made the sonnes of God Thus haue I prooued vnto you that the Gospell of Christ is the word of Saluation as well because it is the power of God vnto Saluation as also because it teacheth vs of the author of our Saluation Secondly it is the doctrine of Peace The Gospell of Christ is called the doctrine of peace because the ministers of the Gospell do publish and preach Peace This Peace which they publish and preach is threefold Betweene God and man Man and man Man and himselfe First they preach Peace
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
much he is able to doe without the grace of God This their opinion is erroneous The truth is that S. Paul in the place alledged speaketh not of any other but of himselfe not as he was in Pharisaisme vnder the law but as he was now when he wrote this Epistle in the state of grace a man regenerate This great combate in S. Paul now regenerate betweene the Å¿ â—â—m 7.23 law of his minde and the law of his members betweene the t Vers 22.25 law of God and the law of sinne betweene the u Vers 22. inward man and the outward betweene the x Vers 18. flesh and spirit doth clearely shew that the holiest man liuing hath a tincture of disobedience against the Lord his God This is the second kind of disobedience which I noted to be in man as he is in the state of regeneration and serueth for the illustration of my propounded doctrine which was Disobedience against Gods holy lawes and commaundements is a sinne which the Lord requireth to be eschewed by euery child of his Disobedience not onely that which is in euery man that is yet in the state of corruption but that other too which is incident to the truely regenerate is a sinne carefully to be eschewed by euery child of God Euery child of God should be vnwilling to displease God and what can more displease him then disobedience Disobedience Gods curse is vpon it The curse is Psal 119 21. Maledicti qui declinant a mandatis tuis cursed are they that doe erre from thy commaundements Maledicti a Deo scilicet Cursed of God are all they of what estate or condition soeuer they are that doe erre in their life and conuersation from his commaundements which he hath prescribed as footsteps and paths for men to tread in Cursed are they that doe erre he saith not they that haue erred for they that haue erred may haue repented but cursed are they that doe erre from thy commaundements And here by erring we vnderstand not euery offence indifferently but an vnbridled licence to offend we vnderstand not euery slip but a falling away from God We vnderstand not euery disobedience of ignorance or infirmity but the disobedience of pride and presumption Maledicti Cursed are they that doe erre from thy commandements The like Curse is Deut. 27.26 Maledictus qui non permanet in sermonibus legis huius nec eos opere perficit Cursed be he that continueth not in the words of this law to doe them It is cited by S. Paul Gal. 3.10 Cursed is euery one that continueth not in all things which are written in the Booke of the law to doe them In both places the end of the Law is poynted at It is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not so much contemplation as action for the Law was giuen not onely to be knowne but also to be performed and therefore Rom. 2.13 it is auouched that not the hearers of the Law are righteous before God but the doers of the Law shall be iustified The couenant of the Law requireth from vs absolute obedience In this obedience these things must concurre according to the tenor of the Law 1. It must be performed by our selues for the law reueales not the Mediator 2. It must be inward as well as outward 3. It must be perfect in parts and degrees 4. It must be constant and continuall from the first moment of our conception without the least interruption through the whole course of our liues The least thought dissonant to the law inuolues vs in disobedience and layes vs open to the Curse Maledictus Cursed be he that continueth not in all things which are written in the booke of the Law to doe them Vae vobis is no better then a Curse and that shall you find denounced to the disobedient Ecclus. 41.8 Vae vobis impij Viri qui dereliquistis legem Altissimi scilicet per inobedientiam sayth Antoninus Sum. part 2. Tit. 4. cap. 2. Woe be vnto you vngodly men which haue forsaken the law of the most high God through your disobedience Vae vobis woe be vnto you And why so The reason is added For if you increase it shall be to your destruction And if you be borne you shall be borne to a curse and if you die a curse shall be your portion Vae vobis woe be vnto you ye vngodly men which haue forsaken the law of the most high God through your disobedience Is disobedience thus cursed Then must it be punished For as Dicere Dei is facere so Maledicere Dei is malum poenae facere If God saith a thing he doth it and if he curseth he punisheth He curseth disobedience and therefore he punisheth disobedience He punisheth it sayth Antoninus three manner of wayes First per afflictionem corporis by afflicting man in his bodie Secondly per impugnationem orbis by setting the whole world against man and Thirdly per privationem numinis by depriuing him of the vision of God First God punisheth disobedience by laying affliction vpon man in his bodie For the disobedience of Adam he sayth vnto Adam Gen. 3.17 Maledicta terra in opere tuo Cursed be the earth for thy worke for the worke of thy transgression for thy sinne for thy sake Cursed be the earth of thy bodie for thy bodie is but earth cursed shall it be and many waies afflicted Thornes and Thistles diuerse passions and infirmities shall it bring forth vnto thee All the euils of punishment whereto these weake bodies of ours are subiect hunger and thirst and heate and cold and trauaile and trouble and misery and calamitie and weakenesse and diseases yea and death too together with that neuer-ceasing rebellion of the flesh against the Spirit called in Scripture the Concupiscence of the flesh whâ—ch cleaueth fast vnto vs all our life long and is the fountaine and root of all our euill deeds all these are vpon vs for disobedience Secondly God punisheth disobedience by setting the whole world against man For as it is Wisd 5.21 Pugnabit cum illo orbis terrarum contra insensatos The world shall fight with him against the vnwise the world shall take part with God against the disobedient The world that is all the creatures in the world whereof we read vers 18. Armabit creaturam ad vltionem inimicorum The Lord he shall take to him his iealousie for compleat Armour and make the y Wisd 5.17 creature his weapon for the reuenge of his enemies Where by the creature I vnderstand z Lorinus vniuersitatem creaturarum the vniuersitie of Creatures all the Creatures in the world orbem terrarum euen the whole world of Creatures God shall make the creature his weapon for the reuenge of his enemies and the world shall fight with him against the vnwise The thunderbolt is his weapon against the disobedient vers 21. Then shall the right ayming thunder-bolts goe abroad and from the clouds
spake I vnto them yet they prophecie and chap. 23.21 I sent them not yet they ranne I spake not to them yet they prophecied Of the second sort were those Prophets in Israel whom men chose but God called not Of such some would haue these words Hos 9.8 to be vnderstood The Prophet is the snare of a fowler in all his wayes and hatred in the house of his God In opposition to these there are of true Prophets two sorts also Both of them are lawfully called to their holy function some by God alone some by God and man The holy Prophets in the Old Testament and the blessed Apostles in the New had their calling from God alone but Timothie Titus and the seauen Deacons and the residue of religious and godly Doctors and Pastors of the Church had and haue their calling both from God and man This distinction thus giuen it is now easie to define who the Prophets are that are meant in my text They are true Prophets such as had their calling immediatly from God and from him alone euen those holy men of God who liued in the time of the old Testament some of which had the honour to be the blessed pen-men thereof Such were the Prophets whom the Israelites commanded saying Prophecie not Prophecie not Speake not any more vnto vs in the name of the Lord. What No more Can there be any one so execrably audacious as vtterly to forbid the passage of the word of God any forhead so brasen as simply and precisely to reiect it It s not to be imagined The most wicked dare not doe it Yet would they by their wills haue lesse libertie of speach permitted to Gods Prophets Ministers and seruants they would haue their tongues somewhat tied that they might not by their crying out against sins vex and gall their seared consciences Hitherto we haue taken a view of the words It followeth that we examine the matter conteined in them Yee commanded the Prophets saying Prophecie not Hoc nimirum erat saith Rupertus non solum loqui sed etiam agere contra Spiritum Sanctum qui loquebatur per os Prophetarum This indeed were not onely to speake against but also to doe against the holy Ghost who spake by the mouth of the Prophets He noteth the disordered and franticke humour that was in the people of Israel to vilitie and neglect those Prophets and teachers which the Lord out of the abundance of his mercie had sent vnto them to be their guides and directors in the way of true pietie and religion The lesson we are to take from hence I giue in this proposition The wicked are euermore in a readinesse to doe all the disgrace and despite they can to the true Prophets of the Lord and his Ministers This truth grounded vpon my text and thereby sufficiently warranted may further be illustrated by other places of this volume of the Booke of God In the seauenth Chapter of this Prophecie we see what course entertainment our Prophet Amos receiueth from Amaziah a Priest of Bethel He there forbids Amos to prophecie any more in the kingdome of the tenne Tribes and aduiseth him to get him away by flight to the kingdome of Iudah where the Lords prophets were better welcome and more regarded and tells him that in Israel they needed no such Prophets nor cared for them nor would suffer them to preach so plainely to their King Ieroboam Will you haue Amaziahâ— owne words vnto Amos They are in the twelfth and thirteenth verses O thou Seer for he that is now n 1. Sam 9 9. called a Prophet was before time called a Seer O thou Seer goe flee thee away into the land of Iudah and there eate bread and Prophecie there But Prophecie not againe any more at Bethel For it is the Kings Chappell and it is the kings Court Was the entertainement of the Prophet Ieremie found in Ierusalem any whit better Not a whit In the 18. chapter of his Prophecie vers 18 I find the men of Iudah plotting against him Come say they let vs deuise deuises against Ieremiah Come and let vs smite him with the tongue and let vs not giue heed to any of his words In the 30. Chapter ver 2. I find him smitten and put in the stockes by Pashur the chiefe gouernor of the Lords house In the 26. Chapter vers 8. I see him againe apprehended threatned with death and arraigned In the 33. chapter vers 1. I see him shut vp in the Court of the prison In the 38. Chapter vers 6. I find him let downe with cords into a miry and dirtie dungeon And all this befell him because he prophecied in the name of the Lord. The vsage of Micaiah the Prophet is likewise memorable King Ahab K. of Israell o 2. Chro. 18.7 hateth him 1. King 22.8 Zedekiah p Vers 23. smiteth him on the cheeke vers 24. and Amon the gouernour of the Citie is commanded to put him q Vers 26. in prison and to feed him with bread of affliction and with water of affliction vers 27. There was a Seer a Prophet called r 2. Chro. 16.7 Anani He had a message from the Lord to Asa King of Iudah and did faithfully deliuer it But for so doing the King was in a rage with him and put him in a prison-house 2. Chron. 16.10 As ill affected to the Prophets of the Lord were the people of Iudah for the most part of them And therefore is Esay chapter 30.8 commanded to write it in a table and to note it in a Booke that it might be for the time to come for euer and euer an euidence against that people that they were a rebellious people lying children children that would not heare the Law of the Lord such as blushed not to say to the Seers See not and to the Prophets Prophecie not vnto vs right things but if you will needs be Seeing or Prophecying or Preaching or speaking vnto vs then speake vnto vs smooth things Prophecie deceits Get you out of the way turne aside out of the path cause the Holy one of Israel to cease from before vs. Strange that there should be in the people of the Lord such contempt such a detestation of the Prophets of the Lord But you see the lot of Gods Prophets vnder the old Testament Were they more regarded in the time of the New It seemes not For it could not but fall out with them according to that prediction of our Sauiour Christ Mat. 23.34 Behold saith he I send vnto you Prophets and wise men and Scribes and some of them yee shall kill and Crucifie and some of them shall yee scourge in your Synagogues and persecute them from citie to citie According to this prediction it came to passe Some they killed They killed Å¿ Euseb Histor Eccles lib. 2. ca. 9 Iames the brother of Iohn with the sword Act. 12.2 Some they crucified They crucified Christ himselfe the Lord of
non debetis ye ought not to be ignorant of this that the amitie of the world is enmitie with God and that whosoeuer is a friend of the world he is the enemie of God I may adde yea and of the Godly too Hereto agreeth that demaund of S. Paul 2. Cor. 6.14.15 What fellowship hath righteousnesse with vnrighteousnesse What communion hath light with darknesse What concord hath Christ with Belial God is righteous the world is wicked and g 1. John 5.19 lieth altogether in sinne therefore there can be no fellowship betweene God and the world God is h 1. I haâ— 1.5 light he is the i Iam. 1.17 Father of lights in him there is no darkenesse at all The world what is it but k Ephe. 5.8 darknesse what but a receptacle of the vnfruitfull l Vers 11. workes of darkenesse therefore there can bee no communion betweene God and the world Christ is holy altogether holy and immaculate Belial is wicked he is the Prince of wickednesse therefore there can be no concord betweene Christ and Belial Now if there can be no fellowship if no communion betweene God and the world can we looke there should be any fellowship any communion betweene Saints worldlings betweene the godly and the wicked betweene such as loue God and such as loue the wâ—rld If there be no concord betweene Christ and Belial can we expect there should be any concord betweene true Christians and Belialists betweene the followers of Christ and the sonnes of Belial It cannot be expected These whom I call Belialists or the sonnes of Beliall worldlings and the wicked are such as loue the world the other whom I call true Christians or followers of Christ Saints the godly are such as loue God The repugnancie that is betweene the qualities of these two is elegantly deliuered in holy writ The louers of God are m Rom. 8.14 Galat. 5.18 led by the Spirit of God they n Galat. 5.16 walke in the Spirit and bring forth the o Vers 22.23 fruits thereof as loue ioy peace long-suffering gentlenes goodnes faith meekenes temperance and such like but they that loue the world are invested with p Ver. 19.20.21 adulterie fornication vncleannesse lasciuiousnesse Idolatrie witchcraft hatred variance emulations wrath strife seditions heresies envyings murthers drunkennesse revellings and such like What greater repugnancie can there be then this Againe they that loue God are q 2. Tim. 2.22 of pure hearts and of r 1. Tim. 1.5 good consciences they Å¿ Coloss 1.22 present themselues holy vnblameable and vnreproueable in the sight of God they serue the Lord t Johan 4.23 in Spirit and in truth but they that loue the world are of u Psal 14.1 And 53.1 corrupt hearts of x Tit. 1.15 defiled minds and consciences their works are y Psal 14.1 abominable they are z Psal 58.3 deceitfull from the wombe they are altogether a Psal 14.3 become filthy their seruice of God is but a flattering of him for they b Psal 78.36 lye vnto him with their double tongue What greater repugnancie can there be then this Once more They that loue God cast all their c 1. Pet. 5.7 care vpon him they are d Vers 8. sober and vigilant for they know that their aduersarie the Deuill as a roaring Lyon walketh about seeking whom he may deuour but they that loue the world like the foole in the Psalme e Psal 14.1 53.1 10.4 say in their heart there is no God Sobrietie they care not for vigilancie they will none of it f Philip. 3.19 Minding earthly things glutted with the pleasure thereof their sole care is g Rom. 16.18 to serue their owne belly h Philip. 3.19 their God is their belly their glory is their shame their end is damnation What greater repugnancie can there be then this Will it now please you to collect with me the qualities of the wicked the sonnes of Belial worldlings such as loue the world are wholy repugnant and contrary to the qualities of the Godly the followers of Christ Saints such as loue God and therefore there can be no agreement betweene them No better then was betweene Cain and Abel And that you know was bad enough For Cain slew Abel And wherefore slew he him S. Iohn giues you the reason 1. Epist 3.12 Because his owne workes were euill and his brothers righteous Thus farre of the hatred of the wicked against the Godly the true reason of my doctrine which was The wicked are euermore in a readinesse to doe all the disgrace and despite they can not onely to the true Prophets of the Lord and his Ministers but also to the true seruants of God of what vocation estate or condition soeuer they be Let vs now make some vse of that which hath beene hitherto deliuered for the bettering and the amendment of our sinfull liues First the Ministers of Gods word may from hence learne not to take it vnto heart if such as are bound by the Law of God and nature and by all good order to yeeld them due loue and reuerence shall in pride and contempt insult ouer them to disgrace and to despite them They may well remember that it s neither great nor new nor rare thing that they meete with such course entertainement in the world forasmuch as they cannot be ignorant that the world hateth them And what if the world hate them Shall they therefore be altogether dejected They need not For Christ giues them encouragement and comfort Iohn 15.18 If the world hate you yee know that it hated me before it hated you The argument is drawen ab exemplo from Christs owne example The world hateth mee you know it to be so you see it It needes not then to be any disparagement to you if it hate you it hated me before it hated you Cur ergo se membrum supra verticem extollit S. Austine propounds the question Tract 88. in Iohannem Why doth a member extoll it selfe aboue the head Recusas esse in corpore si non vis odium mundi sustinere cum capite thou refusest to be in the bodie if thou wilt not with the head susteine the hatred of the world A second argument of encouragement and comfort to vs against the hatred of the world is drawne from the nature of the world vers 19. If ye were of the world the world would loue his owne but because ye are not of the world but I haue chosen you out of the world therefore the world hateth you This argument is euident euen to the common sense of men who cannot but know that betweene contraries there is no agreement and betweene men of vnlike qualities no full consent of minds It is then as if Christ had thus said The world loues none but his owne none but those that are addicted deuoted and wholy giuen ouer to it but
nor put their trust in it I would wish them to listen to the words of S. Austine in his Enarration vpon the 33 Psalme Ad Dominum omnes In Deo omnes Get yee all to the Lord trust yee all in God Spes tua Deus sit foâ—titudo tua Deus sit firmitas tua Deus sit exeratio tua ipse si laus tua ipse sit finis in quo requiescas ipse sit adiutorium cûm laboras ipse sit Let God be thy hope let him be thy fortitude let him be thy strength let him be thy reconcilâ—mâ—nt let him be thy praise let him be thy end wherein thou maist pleasure and solace thy selfe let him be thy refuge in time of trouble Ad Dominum omnes in Deo omnes Get yee all to God rest ye all in God Trust not in thy self nor in thine owne strength But thou wouldst still be reputed for strong and valiant Wouldest thou so Then be thou so but take this for thy character Thou strong and valiant man be thou the master of thy selfe subdue thy passions to reason and by this inward victorie worke thou thine owne peace Be thou afraid of nothing but of the displeasure of the Almighty and runne away from nothing but from sinne Looke not on thy hands but thy cause not how strong thou art but how innocent Let goodnesse euer be thy warrant and I assure thee though thou maist be ouer-mastered yet shalt thou neuer be foyled For Deus fortitudo tua God will be thy strength Thus haue you heard in briefe of the second miserie here foretold to betide the Israelites that the strong should not strengthen his force The third is Neither shall the mighty deliuer himselfe THE mighty 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gibbor Hee that excelleth in strength in strength not of bodie onely but of minde too This stout and douty man is called by the Septuagint 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a man of armes a fighter a warriour such a one as hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as S. Cyrill speaketh and is skilfull in militarie affaires This man for all his skill strength and valour shall not deliuer himselfe Himselfe The Hebrew is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Naphscho his soule or life His soule that is his life Well For what is life but as the Philosopher defineth it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the composition and colligation of the soule to the bodie The soule for life It is often so put in holy Scripture As 1. King 19.4 Elias in the wildernes requesting for himselfe that he might dye said It is enough now O Lord take away my soule from me My soule he meant his life So Ionas chap. 4.3 O Lord Take away my soule from me That by his soule he meant his life it is plaine for he addeth It is better for me to dye then to liue Satan Iob 2.4 thus saith vnto the Lord Skin for skin yea all that a man hath will he giue for his soule For his soule that is for his life and so the Greeke Scholia vpon the first of S. Iames doe expound it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The soule is also called life as in these words All that a man hath will he giue 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for his soule or life God telleth the rich man in the Gospell who was talking of larger buildings when the building within him was neere pulling downe and thought he had goods enough for his soule to delight in when he had not soule enough to delight in his goods Thou foole this night 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this night doe they require and redemaund thy soule of thee Luk. 12.10 Thy soule that is thy life for the meaning is this night thou must dye S. Austine in his second Booke concerning Christ his Sermon vpon the Mount vpon these words Nonne anima plus est quà m esca Is not the soule more then meat saith Animâ— hoc loco pro istâ vita positaÌ„ noverimus know we that the soule in this place is put for this life whose retinacle or stay is the corporall sustenance we daily take According to this signification is that also spoken Ioh. 12.25 Qui amat animam suam perdet illam he that loueth his soule shall loose it In each place the soule is put for life and accordingly is it rendered in our newest English in the one place Is not the life more then meate in the other He that loueth his life shall loose it As in these now-cited places and a 〈◊〉 31.13 Act. 20 24. in 〈◊〉 c. many other Anima pro Vitâ the soule is put for the life so is it in my text The mighty shall not deliuer his soule that is his life The meaning is He shall not saue his life he shall not saue himselfe The doctrine to be taken from hence is this No man can be priuiledged by his might against the Lord. No man can The Wiseman affirmeth it Eccles 9.11 There is no battell to the strong 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Laggibborim to the mighty to the man of armes there is no battell no victorie in battell The Psalmist speaks it plainely Psal 33.16 A mighty man is not deliuered by much strength 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gibbor a mighty man is not deliuered from the danger and power of his enemies by much or great strength of himselfe or others for him This mighty man in the Vulgar Latin is stiled a Giant Gigas non saluabitur in multitudine virtutis suae A Giant shall not be safe in the multitude of his strength Little Dauid but a b 1. Sam. 17.42 youth without c vers 39. armour only with d vers 50. a sling and a stone slew the Philistim great Goliah It is true No man is priuiledged by his might against the Lord. The reason hereof is that 1. Sam. 2.2 Non est fortis sicut Deus noster There is none strong like our God None so mighty none so potent as our God Men of this world may seeme to be mighty and of great power but our God in Heauen is mightier and doth whatsoeuer pleaseth him euen vpon the mighty here on the Earth From hence may the mighty man take instruction the instruction that is giuen him Ierem. 9.23 Let not the mighty man glory in his might But if he will needs glory let him glory in this that he vnderstandeth and knoweth the Lord. Vpon this Lord the Lord of Heauen and Earth e Iudeth 9.12 creator of the waters and King of euery creature let vs wholy depend being well assured that none of these outward things agilitie of bodie strength might or the like can be any way avayleable to vs if Gods speciall blessing be not vpon them Thus much of the third miserie here foretold to betide the Israelites which hath ended the fourteenth verse The fourth followeth and is expressed in the first branch of the fifteenth verse these words Neither shall he stand that handleth the
Piscator Insidens equo he that sits on horsebacke With Drusius he is Vector equi with Brentius Vectus equo Vector equi or Vectus equo he that is carried on horsebacke With Oecolampadius he is equitans Equum he that rideth the horse This last reading is that which the learned transâ—ators of our now English Bible haue made choyse of He that rideth the horse This rider of the horse this horseman mounting sitting or carried on horsebacke shall not deliuer himselfe Shall not deliuer himselfe In the Hebrew it is he shall not deliuer his soule So is it in the Chaldee The reading is retained by Brentius Calvin Drusius Vatablus and Mercer In the Septuagint it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he shall not saue his soule It is the very reading of S. Hierome and S. Cyrill and the author of the Vulgar Latin and is followed by Luther and by Munster He shall not deliuer he shall not saue his soule His soule that is his life Whence some doe read He shall not saue his life so Castalio so Osiander and so our countryman Taverner in his old English translation Let the reading be Soule or Life man himselfe is meant and therefore some haue read He shall not deliuer himselfe So Tremellius and Iunius and Piscator and so we read in our newest English Bible He shall not deliuer himselfe Thus haue you the Grammaticall sense and vnderstanding of these words He that rideth the horse shall not deliuer himselfe This rider of the horse this horseman mounting sitting or carried on horsebacke shall not deliuer shall not saue his soule his life himselfe The lesson we are to learne from hence is He that is mounted on horsebacke hath no aduantage aboue others for the sauing of himselfe if God doe once resolue to punish Be thine horse euery way answerable to that Horse of which thou maist read in the Booke of Iob chap. 39. whose necke is clothed with thunder the glory of whose nostrils is terrour that paweth in the valley and reioyceth in his strength and goeth on to meet the armed men that mocketh at feare and is not affrighted and turnes not backe from the sword no though the quiuer rattle against him though the speare and shield doe glister yet swalloweth he the ground with fiercenesse and rage The sound of the trumpet terrifieth him not but rather reioyceth him for he smelleth the battell a farre off the thunder of the Captaines and the shouting Be thine horse euery way answererable to this horse yet repose not any confidence in him for thy saftie for he will fayle thee He will doe so What else is it that thou readest Psal 33.17 An horse is a vaine thing to saue a man neither shall he deliuer any by his great strength Let S. Austine instruct thee Mentitur tibi equus quandò promittit salutem if thy horse promise thee safetie he lyeth vnto thee The promise of a horse Nunquid equus alicui loquitur promittit salutem Doth a horse speake to man doth he promise him safetie It cannot be Yet when thou considerest the comely feature and proportion of thy horse his stout courage his admired swiftnesse ista omnia velut promittunt tibi de illo salutem all these things doe as it were promise thee saftie by him Sed fallunt si Deus non tuetur but without the especiall blessing of God all these things will fayle thee For Mendax equus ad salutem an horse is a lying thing for safetie a vaine thing to saue a man and shall not deliuer any man by his great strength This is it which you may read in the Booke of Prouerbs chap. 21.31 The horse is prepared against the day of battell but safetie is of the Lord. Let the horse be made readie let him be throughly furnished for the warre yet relie not vpon him for thy safetie For safetie all safetie is of the Lord and of him alone Let the Lord rebuke yea let him but speake the word both the chariot and horse shall be cast into a dead sleepe So we read Psal 76.6 The meaning is By the onely word of the Lord it often comes to passe that they who trust in their Chariots and Horses doe vanish come to naught like a dreame yea like the shadow of a dreame Pharaoh proud and cruell Pharaoh sory that he had let the children of Israel goe would needs goe fetch them backe againe He assured himselfe before hand of successe either to spoyle them or to reduce them to bondage In the strength of this conceit furnishing himselfe with horses and chariots of warre six hundred chariots and all the chariots of Egypt accompanied with his nobles captaines and souldiers he marched furiously and pursued the Israelites euen to the middest of the Red Sea To the middest of that Sea they came no one waue rose vp against them to wet so much as the hoofes of their horses When they were come so far too farre to returne they were sodainely striken with their last terrour Their chariots and horses in which they trusted fayled them as hauing done them seruice enough to carry them into perdition For the Sea shut her mouth vpon them and swallowed them vp in her waues you know it to be so Exod. 14.26 Where is now the safetie which they promised themselues by their Horses and Chariots I must againe say Mendax equus ad salutem A horse is a lying thing for safetie a vaine thing to saue a man Thus is my doctrine confirmed He that is mounted on horsebacke hath no aduantage aboue others for the sauing of himselfe if God doe once resolue to punish Now let vs make some vse of this doctrine It may first serue for reproofe of such as for the time of warre doe glory in the multitude and strength of their horses and presume that they shall preuaile and get the victory by the valour of their horsemen The holy Scripture would haue them to be of an other minde and to be perswaded that victory is euer from the Lord and from him alone and that without him the horse and the rider can doe nothing But they will not change their mind they will not be thus perswaded To these therefore thus saith the Lord God the holy one of Israel Esa 30.15 In returning and rest shall yee be saued in quietnes and confidence shall be your strength and ye would not But ye said No for we will flee vpon horses and will ride vpon the swift Will you flee vpon horses therefore shall yee flee Will ye ride vpon the swift therefore shall they that pursue you be swift A thousand of you shall flee at the rebuke of one or at the most at the rebuke of fiue shall ye flee till yee be left as a beacon vpon the top of a mountaine and as an ensigne on a hill Against these there is a curse gone forth Esa 31.1 Woe be vnto them that goe downe to Egypt for helpe and
trust in horses and comfort themselues with chariots because they are many and with horsemen because they are lustie and strong but looke not vnto the holy one of Israel nor seeke the Lord. Concerning these I now say no more I goe on with a second vse and that is to admonish our selues that we put no trust no confidence in horse chariot horsemen or like externall meane for safetie Sith it is euident that these cannot deliuer vs from any the least iudgement that God in his displeasure shall lay vpon vs. Let vs for euer trust in the Lord alone and his power It is a sweete straine which the faithfull haue in their song Psal 20.7 Hi curruum illi equorum nos vero nominis Iehovae Dei nostri recordamur Let it be the matter of our meditation in the day of trouble and distresse Say we in faith and a sure hope Some trust in Chariots and some in horses but we will remember the name of the Lord our God We will remember him to put our trust in him and to settle our hope on him alone So shall a blessing attend vs. It is promised Ierem. 17.7 Blessed is the man that trusteth in the Lord and whose hope the Lord is Blessed is he What is that to say It followeth Hee shall be as a tree planted by the waters that spreadeth out her rootes by the riuer whom the heat when it commeth cannot hurt whose leaues are alwayes greene that is not carefull in the yeare of drought and neuer ceaseth from yeelding fruit In this comparison betweene a faithfull man that trusteth in the Lord and a tree planted by the waters side we may note the stedfastnesse and stabilitie wherewith the faithfull people of God are supported so that they can neuer fall away from faith and from the grace of God whereby is condemned the doctrine of doubting that Popish doctrine very pernicious yea deadly to euery soule that shall drinke it in But I will not here make any excursion Let that which hath alreadie beene deliuered suffice for the explication of the 15. verse The sixteenth followeth And he that is couragious among the mightie shall flee away naked in that day sayth the Lord. HE that is couragious among the mightie This couragious man is in the Hebrew thus described the stout of heart among the mightie In the Vulgar Latin thus Robustus corde inter fortes the strong of heart among the stout This reading is embraced by Brensius and Osiander and Luther and Calvin and Gualter Some vary the phrase as thus fortis animo inter robustes the stout of courage among the strong so Drusius Some thus fortis animo inter potentissimâ—s the stout of courage among the mightie so Tremellius Iunius and Piscator Some thus qui roborat cor suum inter robustos he that strengthneth his heart among the strong so Vatablus Munster thus translates it qui inter fortes virili est corde he that is of a manly heart among the stout In Tauerners translation thus I read He that is as manly of stomacke as a Gyant In our late Church-Bible thus He that is of mighty courage among the strong men The reading of the Septuagint is farre different They thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It is so in the Franckford Edition S. Hierome thus renders it Inventum cor eius inter potentes his heart is found among the mighty for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 some haue 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so it must be inventum cor eius in potentatibus his heart is found in potentates or dominions It s obscure enough S. Cyrill vnfolds it he findes his heart mightily oppressed with terrors and without resistance giues the victorie to the spoyler The former readings Latin and English are more naturall and doe better expresse the originall Ours is good He that is couragious among the mighty 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bagibborim in potentibus or inter potentes among the mighty The Hebrewes by the particle ב In or Inter doe vse to signifie the highest degree the superlatiue Iaâ—l the wise of Heber the Kenite Iudg. 5.24 is stiled benedicta inter mulieres blessâ—d among women The phrase is vsed by the Angell in his Ave Maria Luc. 1.28 Benedicta tu in mulieribus Elizabeth repeats it vers 42. Benedicta tu inter mulieres Benedicta in mulieribus or inter mulieres Blessed in or among women that is Benedictarum benedictissimâ— of women that are blessed the most blessed blessed aboue all Such is the exposition that Petrus Lusitanus giues of these words robustuâ— corde inter sortes the strong of heart among the stout that is saith he robustorum corde robustissimus fortium fortissimus of the strong of heart the strongest and of stout men the stoutest or as Castalio hath it militum animâ—sissimus of soulders the most couragious hardiest With vs he is the couragious among the mighty Of this couragious man couragious among the mighty notwithstanding his strength his mighty his manhood his valour his stoutnesse his hardinesse his couragiousnes it is said that he shall flie away 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ianus he shall flee away Shall he flee away How is it possible Is not the contrary already confirmed by all the passages of the two precedent verses the 14. and the 15 Yes it hath I therefore vnderstand by this flying away not simply a flying away but onely a desire or an endeauour to flie away He shall flie away that is he shall desire to flie away or he shall endeauour to flie away yet to his litle or no aduantage though his desire or endeauour be to flie away naked He shall flee away 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hharom naked A man is sometimes said to be naked when he wanteth necessaries for the supply of present occasions It is said of Saul 1. Sam. 19.24 that he stript off his clothes and prophecied and was all that day and all that night naked I cannot imagine that Saul was indeed altogither naked but he is said to be so because he had laid aside his princely robes as R. Chimchi thinketh or because he had put off his militarie apparell and was now as another common person as Iunius supposeth or because he was sine pallio prophetico because he had not on a Prophets cloake as Drusius affirmeth obseruat lib. 14. c. 14. So is Esay said to haue gone naked chap. 20.2 because he was nudatus veste suâ propheticâ because he had loosed the sackcloth from off his loynes and had put off his propheticall attire In the second of Samuel chap. 6.20 Michal telleth Dauid that he had vncouered himselfe or made himselfe naked And why but because he had put of his princely apparell and danced in a linnen Ephod Naked also may they be said to be that haue no good apparell no good clothing on So are the Apostles said to be naked 1. Cor. 4.11 Euen to this present houre we both hunger and thirst and are
Sea of the plaine and had taken b Veâ—s 28. Damascus and Hamath Then the people of Israel growne insolent with victories and rich with spoiles became lasciuient and wanton and spurned at the preaching of the Word of God It was now high time for Amos to bestirre himselfe and to remember them of the fickle estate wherein now they were Hee was their Prophet peculiarly sent to them from God and it lay vpon him to call vpon them He doth it in this his second Sermon The parts are three 1 An Exordium or an entrance into the Sermon vers 1. 2 A Proposition containing the summe of that whereof he admonisheth them vers 2. 3 An Enarration a Declaration an Exposition or an Expolition of the matter in hand from the third vers to the end of the Chapter We are to beginne with the Exordium or entrance to the Sermon It is an inuitation to attention and containeth certaine arguments of perswasion Three they are all of weight and in themselues auaileable The first is taken from the authority of the Word to the hearing whereof they are inuited It is Verbum Iehouae the Word of Iohouah the onely true and euerliuing God Heare this Word non meum somnium not any dreame of mine not my word nor the word of any mortall wight but the Word of the Lord Heare this Word that the Lord hath spoken The second is taken from the quality of the parties inuited They are Flij Israel the children of Israel By this compellation they are put in minde of their stocke and linage that they were sprung from and came out of the loines of Iacob whose name was changed to c Gen. 32.28 35.10 Israel whereby they may well be admonished either to insist in the steps of that holy Patriarch or like disobedient and degenerate children to expect punishment from the Lord Heare this Word that the Lord hath spoken against you O children of Israel The third is taken from the memory of their greatest deliuerance their deliuerance out of Aegypt By this benefit had there beene nothing else were the Israelites deepely obliged to giue eare to the Word of the Lord their Redeemer and deliuerer 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 In the handling of these words I purpose to hold this course first to expound the words and then to obserue out of them such instructions as they naturally offer vnto vs and may be for our good Heare this Word that the Lord speaketh against you Heare Listen vnto it not onely with the outward sense of your eares but yeeld vnto it also willing assent in your minds Heare it interiori auditu so Albertus Magnus expounds it Heare with your inward hearing In the phrase of the Gospell it is Audite intelligite Matth. 15.10 Heare and vnderstand Heare this Word This word is with Castalio dictum a saying with Albertus it is something signified by voice which remaineth in the heart of the hearer after the voice is gone It may bee the decree of God and his ordinance touching that he will doe vnto Israel and so Ionathan in his Chaldee paraphrase seemes to take it Heare this Word that the Lord hath decreed In the Vulgar Latine I read Audite verbum quod locutus est Dominus Heare the Word that the Lord hath spoken Our now English is right Heare this Word that the Lord hath spoken Hath spoken To or against whom 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hhalâ—eâ—m To you or against you so Drusius The originall is Super vos ouer you or vpon you Drusius well renders it to you or against you and Petrus Lusitanus not amisse contra vos vel de vobis against you or concerning you You children of Israel The Hebrew is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Benei Iischrael sonnes of Israel Children of Israel or sonnes of Israel the Israelites are meant Each phrase may be paralleld in the Greeke tongue First the children of Israel for the Israelites So speake the Greekes d Herod l. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the children of the Aethiopians for Aethiopians themselues 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the children of Philosophers for Philosophers themselues 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the children of Physitians for Physitians themselues Againe the sonnes of Israel for the Israelites And so speake the Greekes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the sonnes of the Grecians for the Grecians themselues It s very frequent in e Jliad 162.237 240.276.368 c. Homer I meet with one place in the Greeke Bible wherewith I will for the present content my selfe It is Ioel 3 6. The words are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the sonnes of Iuda and the sonnes of Ierusalem ye sold to the sonnes of the Grecians where the sonnes of Iuda are put for the people of Iuda and the sonnes of Ierusalem for the inhabitants of Ierusalem and the sonnes of the Grecians for the Grecians themselues iust as it is here the sonnes of Israel for the Israelites themselues Sonnes of Israel It is an Hebrew Prouerbe f Drusius Adag Hebruir Druuia 2 8. ex R. Heuna Filij filiorum cece sunt vt filij Sonnes sonnes behold they are as sonnes You may vnderstand thus The sonnes of sonnes are accounted of as sonnes or they are truly sonnes sonnes not in name only but in very deed In the name of sonne sometime the Nephew is to be vnderstood So it is Haggai 1.1 Zerubbabel is there called the sonne of Shealtiel whose sonne hee was not but Nephew for hee was sonne of g Chron. 3.19 Pedaiah and Pedaiah sonne of Schealtiel And so is it Ezra 5.1 Zechariah the Prophet is there called the sonne of Iddo whose sonne he was not but Nephew for he was the sonne of Barachiah and h Zachar. 1.1 Barachiah the sonne of Iddo Now as a sonne is sometimes put for a Nephew so are sonnes for a posterity So in my Text the sonnes of Israel are put for the posterity of Israel The sonnes of Israel Secundum carnem non secunduÌ„ spiritum as Petrus à Figuciro speaketh the sonnes of Israel after the flesh not after the spirit Sonnes of Israel such as were lineally descended from the loines of Iacob who was surnamed Israel These sonnes or children of Israel are here further described to be that whole family which the Lord brought vp from the land of Aegypt 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 Against the whole family The Hebrew word here is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mischpachah and signifieth a family So it s translated by Brentius and Caluin and Drusius and Gualter and Iunius and Piscator and so is it in our newest English against the whole family A family to speake properly is of them that are contained in one and the same
and may be for our instruction Of the three perswasory arguments here vsed by Amos to moue the Israelites to attention the first is taken from the authority of the Word to the hearing whereof they are inuited it is verbum Iehouae Heare this word non meum somnium not any dreame of mine not my word nor the word of any mortall wight but verbum Iehouae the Word of Iehouah the onely true and euerliuing God Heare this word that the Lord speaketh against you My obseruation is The Word of the Lord is diligently to be hearkned vnto Were it not so neuer would the holy Prophets haue beene so frequent in that their inuitation m Isa 1.10 28 14. Iâ—rem 2.4.7.1 c 2â— 10.1.27.20 â—9 3.21.11.29.20.31.10 Audite verbum Iehouae Heare ye the Word of the Lord. That same generall Proclamation Mat. 11.15 Whosoeuer hath eares to heare let him heare repeated in n Matth. 13 93. Mark 7 91. 23. Luk. 8 8.13.3â— Reuel 2.7 11.17.29.3.6 13 22. sundry others places of the New Testament what else implieth it but that all are bound to heare The voice that spake out of the cloud at the time of Christ his transfiguration Matth. 17.5 it said no more but this This is my beloued Sonne in whom I am well pleased heare ye him Heare him saith that voice as if in hearing were comprised all the duties of man Christ Iesus in the tenth of Luke the nine and thirtieth verse speaking of one thing that is necessary speakes of nothing but of hearing the word Martha Martha thou art carefull and troubled about many things But one thing is necessary and Mary hath chosen that good part One thing necessary and Mary hath chosen it what is that She sitting at Iesus feet did heare his Word See now to heare the Word of God is so necessary a thing that all other necessities should giue place vnto it It makes much for this necessity of hearing that the Word of God is called meat Heb. 5.12 and the want of this word a famine Amos 8.11 What can from hence be collected but that it is as necessary for vs to heare the word of God as it is to eat Much more might be spoken to shew the necessity of this duty of hearing the word of God but I haue said enough for the confirmation of my doctrine The word of the Lord is diligently to be hearkned vnto One reason to enforce this duty I take from the person of him from whom this duty is inioyned vs. He is in my Text called Iehouah the Lord Heare this word that Iehouah the Lord speaketh Iehouah he is our o Deut. 32.18 Creator wee are his creatures hee is our p Psal 23.1 Shepherd wee are his Sheepe hee is our q Mal. 1.6 Master we are his Seruants hee is our Father wee are his children he is our r Psal 44.4 King we are his Subiects Say now is not the creature bound to obey his Creator the sheepe his Shepheard the seruant his Master the child his Father the subiect his King The Scripture sheweth it yea nature teacheth it If then the Lord speake vnto vs we are to heare him A second reason to enforce this duty I take from the great value and high price of obedient hearing Obedience in this kinde is better worth than any sacrifice yea than all the sacrifices that can be offered Samuel auoucheth it 1 Sam. 15.22 23. where he that reproueth Saul to his face Hath the Lord as great delight in burnt offerings and sacrifices as when the voice of the Lord is obeyed Behold to obey is better than sacrifice and to hearken than the fat of Rammes For rebellion is as the sinne of witchcraft and stubbornnesse is as iniquity and idolatry See here how elegantly Samuel deciphereth two contraries Obedience and disobedience He maketh the one to be better than sacrifice the other to bee as witchcraft and idolatry Obedience is better than sacrifice for hee that offereth a Sacrifice Å¿ Greâ— Moral lib. 35. c. 10. offereth the flesh of some beast but he that obeyeth offereth his owne will as a quicke and reasonable sacrifice which the Lord well accepteth Disobedience is as witchcraft and Idolatry If when the Lord imposeth some duâ—y vpon vs we then conferre with our owne hearts as t 1 Sâ—â— 2â— 7 Saul consulted with the woman of Endor or as u 2 〈◊〉 1.2 Ahaziah with Beelzebub whether wee shall hearken vnto the voice of the Lord or not this is disobedience and disobedience in a high degree as prodigious as witchcraft and idolatry Now this second reason I thus frame God liketh of obedience and preferreth it before sacrifice he hateth disobedience as he doth witchcraft and idolatry therefore it is our duty refusing this to embrace that and when the Lord shall speake vnto vs to hearken vnto him and obey his Word A third reason to enforce this duty of hearing the Word of God I take from the consideration of the punishment that shall betide the disobedient The disobedient shall be sure to be punished Our warrant for this we haue Deut. 28.15 If thou wilt not hearken vnto the voice of the Lord thy God to obserue and to doe all his Commandements and his Statutes which he commandeth thee then shall all these curses come vpon thee and ouâ—rtake thee Cursed shalt thou be x Deut. 28.16 in the City and cursed in the field Cursed in thy basket and cursed in thy store Cursed in the fruit of thy body in the fruit of thy land in the increase of thy kine and in the stocks of thy sheep Cursed when thou commest in and cursed when thou goest out With these and the like curses how sly soeuer thou be thou shalt alwaies be enuironed it will not boot thee to seeke starting holes If thou goe into thine house and shut the doore and double barre it yet shall the y Amos 5.19 serpent come in and sting thee there If thou goe into the field and seeke meanes to escape thou shalt meet with a Lion vpon the way if thou slip aside from the Lion a Beare shall meet thee Be thou assured God hath his storehouse full of rods nor of three or foure sorts only but of infinite to pay thee home if thou wilt not hearken vnto his voice But if thou wilt hearken vnto the voice of the Lord thy God z Deut. 28.1 to obserue and to doe all his Commandements which he commandeth thee then shall blessings come as thicke vpon thee Blessed shalt thou be in the City and blessed in the field blessed in thy bâ—sket and blessed in thy store blessed in the fruit of thy body in the fruit of thy ground in the fruit of thy Cattell in the increase of thy kine and in the flocks of thy sheepe blessed when thou commest in and blessed when thou goest out With these and other like blessings shalt thou bee compassed about if thou
after time as Esay speaketh Chap. 42.23 It is to marke and vnderstand and remember and beleeue and follow that which you heare This duty of hearing as we should we shall the better performe if as Moses at the commandement of the Lord did put off his shoâ—es the shooes from off his feet because the place wherein be stood was h ly ground Exod. 3.5 so shall we as oft as we come to this or the like holy place the House of God to heare his Word read and preached vnto vs put off our shooes too not our shooes from off our feet but our much fouler shooes our lusts our thoughts our cares our fancies our businesses euen all that corruption and sinne wherewith in this life we are clogged which as the dust to the shooe and the sh oe to the foot cleaues fast to vs. If thus prepared we come to heare the Word of God wee shall be sure of a blessing When the woman said to Christ Blessed is the wombe that bare thee and the paps which thou hast sucked Christ replyed Luk. 11.28 Yea rather blessed are they that heare the Word of God and keepe it By this his reply he sheweth that his Disciples were more blessed for hearing him than his Mother for bearing him Yet hereby hee denieth not his Mother to haue beene blessed euen for bearing him but insinuates onely that she was more blessed in being his childe than in being his Mother Saint Austine De Sancta Virginitate cap. 3. well expresseth it Beatior percipiende fidem Christi quà m concipiendo carnem Christi The blessed Virgin the Mother of Christ was more blessed by receiuing the faith of Christ then by conceiuing the flesh of Christ Christ said vnto his Disciples Matth. 13.16 Blessed are your eares for you heare shewing that they were more blessed than all the world besides because they had this one blessing to heare the truth This is the blessing which you come hither for God in the abundance of his goodnesse brings it home vnto you And well may you call it a blessing For the word which we bring vnto you is verbum regni Mat. 13.19 The word of a Kingdome it brings a Kingdome with it It is verbum vitae Ioh. 6.68 the word of life it brings life with it It is not onely a word of authority to command and bind the conscience nor onely a word of wisdome to direct you nor onely a word of power to conuert you nor onely a word of grace to comfort and vphold you but the word of a neuer-fading Kingdome and of eternall life to make you perfectly and for euer blessed Thus farre hath my first Doctrine carried mee The Doctrine was deliuered in these words The word of the Lord is diligently to be hearkened vnto It was grounded vpon the first branch of my Text wherein is contained the first perswasory argument of attention drawne from the authority of the word to be hearkned vnto Heare this word that the Lord speaketh against you The next argument of perswasion to enforce attention in the hearer is drawne from the persons of them who are here inuited to giue eare They are Filty Israel the children the sonnes the posterity of Israel a people descended from the holy Patriarke Iacob chosen aboue all other nations to bee Gods peculiar people with whom God had made a couenant and had on his part most absolutely performed it preseruing them from their enemies and multiplying vpon them all his benefits So graciously did God deale with these sonnes of Israel not onely whilst they loued him kept their coniugall faith with him and serued him according to his word but euen then too when they had despised him and forsaken him had violated their faith with him and committed spirituall whoredome with false gods Yet when those their impieties disobediences and rebellions were growne to the height God was resolued to come against them in iudgement and to punish them This his resolution appeareth in the many menaces and threats which from time to time the Lord sent vnto them by his holy Prophets One of which is in my Text Heare this word that the Lord speaketh against you O children of Israel Against you to punish you O children of Israel euen you My obseruation here is God will not spare to smite his dearest children when they sinne against him One reason hereof may bee that the Lord may declare himselfe an aduersary to sinne in all men without partiality A second is that the Lord may reduce his children from running on headlong to perdition with the wicked And the vses may be two One to teach vs to magnifie the righteousnesse of God as generally in all his workes so particularly in the afflictions of his people The other to admonish vs that we looke not for any certaine earthly peace though we are by faith the children of Israel but that we prepare our selues for a continuall succession of crosses and calamities The third argument of perswasion to moue attention in these children of Israel is taken from the commemoration of their greatest deliuerance their deliuerance out of Aegypt Heare this w rd that the Lord speaketh against you O children of Israel against the whole family which I brought vp from the land of Aegypt My obseruation is The temporall benefits and manifold deliuerances which the Lord bestoweth vpon his people are euer to be had in remembrance and in thankefull acknowledgement This very doctrine for the substance of it I haue heretofore in your hearing propounded and proued in my fifteenth Lecture vpon the second chapter of this booke occasioned thereunto by the tenth verse wherein this great deliuerance out of Aegypt is mentioned I will not therefore at this time stand to inlarge it Onely let me now tell you that this deliuery of the Israelites out of Aegypt is not appropriate onely vnto them but that in some sort it appertaineth to the Church of God in all ages for as much as it was a type of a more surpassing deliuery from that fearefull Kingdome of sinne and darknesse It appertaineth euen vnto vs whom God of his infinite goodnesse and mercy through the precious bloud of his Sonne and our Sauiour Christ Iesus hath deliuered from this spirituall Aegypt the Kingdome of sinne and darknesse and will in his good time giue vs safe passage from hence to that heauenly Canaan the true Country and Inheritance of all Saints Whither most gracious God vouchsafe to bring vs all Amen THE Second Lecture AMOS 3.2 You onely haue I knowne of all the families of the earth therefore will I punish you for all your iniquities THis second verse is the second part of Amos his second Sermon concerning the Kingdome of the ten Tribes the Kingdome of Israel It is the proposition and containeth the very substance of the whole Sermon which is to let the Israelites vnderstand that for as much as the Lord hath beene good vnto them aboue all the Nations of the
earth and they haue returned vnto him nothing but vnthankfulnesse the Lord will surely punish them for all their iniquities The parts are two 1 A Commemoration 2 A Commination The Commemoration is of benefits the Commination is of punishments The Commemoration is for words short yet for matter very copious It hath reference to the many singular and exceeding great benefits which the Lord hath bestowed vpon his people Israel You onely haue I knowne of all the families of the earth The Commination is sharpe but very iust It may serue thus farre to instruct the Israelites that if the Lord should at any time with his strong hand a Iob 30.21 oppose himselfe against them and make their b Vers 15. welfare to passe away as a cloud and lay terrors vpon them yet they should not calumniate and c Iob 1.22 charge God with folly but should lay the whole blame thereof vpon themselues and their owne deseruings Therefore will I punish you for all your iniquities Of both in their order First of the Commemoration You onely haue I knowne of all the families of the earth You onely Onely you How can this be so Did not the knowledge of God extend it selfe to other Nations as well as to the Israelites It may not be denied It extends it selfe not to men only but to whatsoeuer else is in the world You may consider it two manner of waies either in it selfe or as it hath reference to things knowne If it be considered in it selfe it is most certaine and is euer the same as necessary and immutable as is the very diuine Essence from which it differeth not indeed but onely consideration For that axiome of the Schooles is true Quicquid est in Deo est ipsa Dei Essentia Whatsoeuer is in God is Gods owne Essence And therefore the knowledge of God is his diuine Essence and God is his owne knowledge Whence it followeth that wheresoeuer God is and his holy Essence there is his knowledge Now God is euery where his Essence is euery where his knowledge therefore must be euery where It s impossible that any thing should be concealed from it Againe the knowledge of God may be considered as it hath reference to things knowne and so also nothing can bee hid from it For it knoweth it selfe and euery thing else Things vniuersall and singular things past present and to come things which neither are nor haue beene nor euer shall bee things necessary and contingent naturall and voluntary good and euill atchieued and thought vpon finite and infinite all are knowne vnto him So saith the Apostle Heb. 4.13 There is no creature that is not manifest in the sight of God No creature Nay vnto his eyes all things are naked and open All things How then is it that here he saith to the Israelites You onely haue I knowne of all the families of the earth For the cleering of this doubt we are to note that knowledge attributed vnto God in holy Scripture doth not euer betoken a bare and naked knowledge but sometimes his loue his fauour his care his prouidence his choice his approbation his allowance his acceptance or the like As Psal 1.6 The Lord knoweth the way of the righteous Hee knoweth that is he loueth he approueth he accepteth he is well pleased with and graciously directeth the way of the righteous And so are we to expound that of the 37. Psal Vers 18. The Lord knoweth the daies of the vpright He knoweth that is He doth not onely foresee but also he alloweth he careth and prouideth for the life of the vpright So I vnderstand that branch of Dauid prayer which he made in the caue Psal 142.3 When my spirit was ouer-whelmed within me then thou knewest my path Thou knewest that is thou didst approue and allow of the order of my life and innocent conuersation In the booke of Exodus Chap. 33.17 the Lord said vnto Moses Thou hast found grace in my sight and I know thee by name I know thee by name that is I haue respect vnto thee I approue thee I care and prouide for thee In the first Chapter of the Prophesie of Nahum vers 7. it is said of the Lord that he knoweth them that trust in him And there to know is to loue to defend to approue to regard Them that trust in him he knoweth he suffers them not to perish In the second Epistle to Timothy Chap. 2.19 we reade of a foundation a foundation of God a sure foundation the seale whereof is Nouit Dominus qâ—â— sunt ejus The Lord knoweth those that are his The Lord knoweth vnderstand not onely a knowledge in generall but a speciall knowledge such a knowledge as is ioyned cum applicatione cordis ac voluntatis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as a learned Diuine well speaketh such a knowledge as is associated with the applying of the heart and will and good pleasure of the Lord. The Lord knoweth who are his He so knowes them as that they d Ioan. 10.28 shall neuer perish neither shall any man plucke them out of his hand Other like places I could produce yet further to shew this idiotisme of the holy tongue that verba notitiae words of knowledge doe not euer betoken a bare and naked knowledge but sometime such a e Mat. 7.23 Luk. 13.27 Mat. 25.12 Rom. 7 15. knowledge as is ioyned with some f Vorflius aâ—ica Duplicat cap. 4. pag 225. decree of him that knoweth with some action of his will with his approbation But I shall not neede to doe it From the Texts of Scripture before alleaged ariseth a distinction of the Schoolemen their distinction of the knowledge of God The knowledge of God say they is two-fold the one is the knowledge of his g Aquin. â—â— 2â— qu. 188. 5. 1. apprehension the other the knowledge of his h Ripa in 1. Th. qu. 14. Art 13. Dub. 4. cap. 4. fol. 83. col 3. Wendalin Suppl in 4. Sentent Dist 50. qu. 1. approbation That they call his absolute and speculatiue knowledge this his speciall and practicall and this not that is the knowledge to bee vnderstood in the places euen now by me expounded And this not that is the knowledge intended in my Text. Thus is the doubt resolued The doubt was How it is here said that the Lord onely knew the Israelites aboue all the Nations of the Earth The answer is Hee knew them not onely as he knew other Nations by his absolute and speculatiue knowledge but also by his speciall and practicall not onely by the knowledge of his apprehension but also by the knowledge of his approbation Some there are that by knowledge here doe vnderstand a possession To know say they is to possesse to haue in our power to inioy as our owne For proofe whereof they bring that Psal 50.11 I know all the fowles of the mountaines and the wild beasts of the field are mine The words are
the words of God vnto his people Israel Heare O my people and I will speake O Israel I am God euen thy God I know all the fowles of the Mountaines I know them I so know them that I can count them and call them when I list they are in my power I enioy them as mine owne they are mine owne possession And so they expound my Text You onely haue I knowne of all the families of the earth I haue knowne you onely Vos tantummodò mihi in viros cultores assumpsi aut possedi saith Illyricus You only haue I taken to be the men for my worship you alone haue I possessed For I haue knowne you the Chaldee Paraphrast hath I haue chosen you I haue chosen you Not amisse if by this choice you vnderstand not that speciall election i Ephes 1.4 and choise of God by which he hath ordained to life eternall those whom of his free good will and pleasure he hath decreed to endow with a celestiall inheritance For it s not to bee denied but that among the people of Israel there were many that had no part in this eternall election and choice of God Many of them had no part in it and therefore this election and choice is not here to be vnderstood But there is another election and choice of God an election and choice more generall an election a choice whereby God preferreth some one Nation aboue others graciously to manifest himselfe and to reueale his sauing word vnto them And thus may God be said only to haue elected and chosen the people of Israel You only haue I chosen of all the families of the earth That the people of Israel were alone thus elected and chosen of God Moses confesseth Deut. 4.7 8. What nation saith he is there so great who hath God so nigh vnto them as the Lord our God is in all things that wee call vpon him for And what nation is there so great that hath statutes and iudgements so righteous as all this Law is which is set before vs this day It is as if he had thus said Let vs bee compared with the rest of the Nations of the world and we shall finde that God is good and gracious vnto vs aboue them all As soone as we pray vnto our God and resort vnto him we feele him neere vs by and by It is not so with other Nations Againe we haue his Lawes and Statutes and righteous Ordinances other Nations haue not so This doth the same Moses more plainly deliuer in sundry places of the same booke of Deuteronomy Chap. 7.6 Chap. 10.15 Chap. 14.2 Chap. 26.18 In all which places his purpose is to fasten it in the memories of the people of Israel that they were an holy people vnto the Lord their God that the Lord their God had chosen them to be a peculiar people vnto himselfe aboue all people that were vpon the face of the earth In the three first places is expresly said that the Lord did chuse Israel to be a peculiar people vnto himselfe aboue all the Nations that are vpon the earth in the fourth that the Lord auouched them to be his peculiar people He chose them he auouched them to be his peculiar people and all for his promise sake The promise is Exod. 19.5 Ye shall be a peculiar or chiefe treasure vnto me aboue all people though all the earth be mine A peculiar or a chiefe treasure The Hebrew word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Segullah which signifieth ones owne proper good which he loueth and keepeth in store for himselfe and for speciall vse You shall bee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Segullah a peculiar a chiefe treasure vnto me aboue all people The meaning of this promise is that although the whole earth be the Lords by the right of creation yet this people the people of Israel should aboue all other haue a speciall interest in him Or the meaning is that the Lord would commit vnto this people his people Israel as a chiefe and principall treasure his Lawes and Statutes which he would not doe to any other people in the world besides So much is acknowledged Psal 147.19 20. He sheweth his word vnto Iacob his statutes and ordinances vnto Israel He hath not dealt so with any Nation Certainly hereby the Lord sheweth how deare and how precious the people of Israel were in his eyes and what prerogatiues they were to haue aboue other people A chiefe prerogatiue of theirs is that the Oracles of God were committed vnto them Saint Paul affirmes it Rom. 3.1 2. What aduantage then hath the Iew or what profit is there of circumcision Much euery way chiefly because that vnto them were committed the Oracles of God Many other and very excellent prerogatiues had they They are heaped vp together Rom. 9.4 They were Israelites to them pertained the adoption and the glory and the couenants and the giuing of the Law and the seruice of God and the promises Theirs were the Fathers and of them as concerning the flesh Christ came who is ouer all God blessed for euer So many preeminences are so many euidences and demonstrations that of all the nations of the Earth the Israelites were knowne of God were chosen by him and were his possession They were knowne of him by the knowledge of his approbation they were chosen by him and were separated from among all the people of the earth to be his inheritance So Salomon confesseth 1 King 8.53 and the Lord himselfe here in my Text auoucheth You onely haue I knowne of all the families of the earth You will now confesse with me that these words are as in the beginning I said they were a Commemoration of Gods benefits vpon Israel Euery prerogatiue of theirs was a benefit a blessing of God vpon them It was Gods blessing vpon them that to them were committed the Oracles of God It was Gods blessing vpon them that they were Israelites that to them pertained the adoption and the glory and the Couenants and the giuing of the Law and the seruice of God and the promises It was Gods blessing vpon them that theirs were the Fathers and that of them concerning the flesh Christ came These great benefits these blessings of God vpon the Israelites Albertus Magnus in his Enarration vpon the words of my Text reduceth to the number of fiue Thus You onely haue I knowne of all the families of the Earth per beneplacitum Onely you of all the families of the Earth haue I knowne by my good pleasure Quia me vobis reuelaui lege◠vobis posui promissiones adhibui pramiis remuneraui prophetiis illuminaui I haue reuealed my selfe vnto you I haue giuen you the Law I haue made to you the promises I haue recompenced you with rewards I haue illuminated you with Prophesies Then addes he that of the Psalme Non taliter fecit omni nationi Hee hath not dealt so with euery Nation With euery Nation Nay hee hath not so
with any Nation Vpon this first part of my Text this Commemoration of Gods benefits bestowed vpon Israel I grounded my first obseruation It is this It is an excellent priuilege to bee knowne of God by the knowledge of his approbation to be chosen of him to be his people to be in his loue and fauour to be vnder his care and prouidence The excellency of this priuilege appeareth in this that the Lord here calls Israel to the remembrance of it saying You onely haue I knowne of all the families of the earth This excellent priuilege the true seruice of the liuing God thorow the free vse of his holy Word and Sacraments wheresoeuer it is found among any people is a sure pledge that the Lord knoweth that people with the knowledge of his approbation that he hath chosen them to be his peculiar people that they are in his loue and fauour and that he careth and prouideth for them How much then Beloued how much are we indebted to the Maiesty and bounty of Almighty God who hath graced vs with so excellent a blessing as is the Ministery of his holy Word His holy Word It is a Iewell than which nothing is more precious to which any thing compared is but drosse by which whatsoeuer is tried will bee found lighter than vanity The true estimate of this Iewell may be had out of the 19. Psalme At the 7. vers it is Perfect nothing may be added to it without marring of it it conuerteth the soule and turneth it from euill to good It is sure you may build vpon the truth of it as well for the promises of mercy as for the threatnings of iudgement It giueth wisdome the wisdome of the spirit euen vnto the simple to the humble and lowly of minde At the eighth verse It is right without any iniustice or corruption It reioyceth the heart with true and sound ioy It is pure pure in all points and giueth light to the eyes the eyes of the minde that we may securely trace the way to Heauen At the ninth verse It is cleane without spot or shew of euill and endureth for euer without alteration or change It is truth without falshood and is righteous all together there is no error in it Is your desire for profit or for pleasure This Iewell yeelds you both At the tenth verse for profit it is compared to Gold for pleasure to Honey For profit it is more to bee desired than gold yea than much fine gold for pleasure it is sweeter than honey or the hony combe Moreouer at the tenth verse It will make you circumspect it will shew you the danger of sinne and will teach you how to auoid it and may encourage you to obedience for as much as in the keeping of it there is great reward Great reward yet through Gods mercy and not of your merit Now dearely beloued is the holy Word of God a Iewell so precious of such an estimate Then giue eare to the exhortation of wisdome Prou. 23.23 Buy it and sell it not Buy it what ere it cost you seeke by all meanes to obtaine it and when you haue gotten it sell it not at any hand depart not from it for any price for any cause But let it according to the exhortation that Saint Paul made to the Colossians Chap. 3.16 Let it dwell in you plenteously in all wisdome It is as one wittily speaketh Gods best friend and the Kings best friend and the Courts best friend and the Cities best friend and the Countries best friend and euery mans best friend Giue it therefore entertainment not as to a forreiner or stranger but as to your familiar as to your best friend let it dwell in you And sith it comes not empty but brings with it as well pleasure as profit as you haue already heard Let it dwell in you plenteously Plenteously Yet in all wisdome Let vs heare it in all wisdome reade it in all wisdome meditate vpon it in all wisdome speake of it in all wisdome and preach it in all wisdome not only in wisdome but in all wisdome that the words of our mouthes and the meditations of our hearts may euer be acceptable in the sight of the Lord our strength and our Redeemer Thus farre of my first obseruation grounded vpon the Commemoration of Gods blessings vpon Israel You onely haue I knowne of all the families of the earth You only My second obseruation is that this great blâ—ssing of the true seruice of God and the free vse of his holy Word was in the daies before Christ appropriate to the people of the Iewes This appeareth by some of those places before alleaged Deut. 4.7 8. and Psal 147.19 20. for the further illustration of the point that of the 76. Psalme vers 1 2. may well serue In Iudah is God knowne his name is great in Israel in Salem is his tabernacle and his dwelling in Sion In which words the Psalmist giueth vnto the land of Iudah and Israel this prerogatiue aboue the rest of the Nations of the whole earth that there God was knowne and his name was great but especially in Salem that is in Hierusalem and in Mount Sion the place which he desired for his habitation Psal 132.13 There was God knowne his name was great there Elsewhere it was not so It was not so among the Nations For as Barnabas and Paul told the men of Lystra Acts 14.16 in times past God suffered all Nations to walke in their owne waies The way of God they then knew not The then state of the Nations Saint Paul Ephes 2.12 elegantly decyphereth in fiue circumstances Hee bids them remember what they were in time past as that first they were without Christ secondly they were aliens from the common weâ—lth of Israel thirdly they were strangers from the couenants of promise fourthly they were without hope fiftly they were without God in the world Enough is said for the confirmation of my second obseruation which was that in time of old in time past in the daies before Christ his comming in the flesh the true seruice of God and the exercise of his holy word was appropriate to the people of the Iewes to the children of Israel Now the reasons of this appropriation are two One is Gods vndeserued and speciall loue the other is the truth of his promise Both are expressed Deut. 7. At the seuenth verse the false cause is remoued at the eighth the true is put The Lord did not set his loue vpon you nor choose you because ye were more in number than any people for ye were the fewest of all people There the false cause is remoued The true cause is put in the words following But because the Lord loued you and because he would keepe the oath which hee swore vnto your fathers therefore hath the Lord brought you out with a mighty hand and redeemed you out of the house of bondmen from the hand of Pharaoh King of Aegypt and
hath giuen you the rich treasure of his true seruice and holy Word To you onely hath he beene so gracious not for any dignity or worth of yours but for his owne loues sake and for his promise sake One vse of this obseruation may be to shew that heretofore Grace was not so vniuersall as Papists now would haue it to be The knowledge of the meanes of saluation was denied to the Nations A second vse may be to admonish vs that we hold it for a singular blessing that the Lord hath reserued vs for these last daies wherein the word of God of old time limited to the coasts of Iudaea and Palaestina is now published vnto vs of the Gentiles Ephes 2.13 Now in Christ Iesus wee who were sometimes farre off are made nigh by the bloud of Christ Now therefore we are no more strangers and forreiners but fellow-heires with the Saints Psal 107.8 and of the houshold of God O that we would therefore praise the Lord for this his goodnesse and declare this wonder that he hath done for vs. It is time that from the Commemoration wee descend to the Commination The Commination is in these words Therefore I will punish you for all your iniquities Therefore Why Because the Lord hath knowne Israel aboue all the families of the earth will he therefore punish them for all their iniquities Is not the sequell absurd You onely haue I knowne of all the families of the earth therefore I will punish you for all your iniquities Were it not better thus You onely haue I knowne of all the families of the earth therefore I will spare you I will pardon you I will not punish you for all your iniquities For remouing of this scruple wee must haue recourse to that Couenant which the Lord made with Israel in Horeb. Deut. 5.2 The forme of the Couenant is extant Exod. 19.5 If you will obey my voice indeed and keepe my Couenant then yee shall bee a peculiar treasure vnto me aboue all people This Couenant is more at large described in Deut. 7. and 28. The summe of it is If thou wilt hearken diligently to the voice of the Lord thy God to obserue and to doe all his Commandements which hee commandeth thee then blessed shalt thou be but if thou wilt not accursed shalt thou be The Couenant you see is vpon a condition If the condition be broken on Israels part God is no longer on his part tied to any performance This sequell then may be good I haue chosen you by Couenant aboue all the nations of the earth that ye should keepe my Law but you haue failed in the condition you haue not kept my Law Therefore I will punish you and will punish you for all your iniquities Therefore because you hauing beene graciously receiued by me into fauour doe runne headlong into all iniquity I will punish you therefore I will punish you In the Hebrew it is Visitabo super vos or contra vos I will visit vpon you or against you The Vulgar Latine hath Visitabo super vos I will visit vpon you all your iniquities I will visit To visit is sometimes in the holy Scripture taken in the euill part for to visit in anger or dispeasure whence by a Synecdoche of the Genus for the Species it betokeneth to punish So is God said to visit when with some sudden and vnlooked for scourge or calamity hee taketh vengeance vpon men for those sinnes which for a long time he seemed to take no notice of In that part of Dauids Prayer Psal 59.5 O Lord God of hosts the God of Israel awake thou to visit the heathen to visit is to visit in anger it is to corroct it is to punish In the 89. Psal vers 32. 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 threatneth that hee will visit their transgression with the rod and their iniquity with stripes And there to visit must needs be to visit in anger for as much as it brings a rod and stripes with it It is to correct it is to punish In the thirteetnh of Esay vers 11. the Lord saith I will visit the world for their euill and the wicked for their iniquity And there also to visit is to visit in anger it is to correct it is to punish Now as to visit signifieth in the now alleaged places so doth it in my Text I will visit you I will visit you in mine anger it is to correct it is to punish Now as to visit signifieth in the now alleaged places so doth it in my Text I will visit you I will visit you in mine anger I will correct you I will punish you But for what It followeth For all your iniquities For all either vniuersall or indefinitely For all vniuersally so the glosse takes it so Albertus the Bishop of Ratisbone so Rupertus the Abbot of Tuitium I will punish you for all Vt sit nihil impunitum that nothing be vnpunished I will punish you for all Instante judicio remot â misericordiâ summâ cum seueritate with instant iudgement without mercy with greatest seuerity I will punish you for all For it is a iust thing euen with men that he that makes a Law should punish according to the Law Or All may here be taken indefinitely for some of all It is Drusius his obseruation Omnes dixit pro omne genus vel plerasque All he hath said for all sorts or for the most part I will punish you for all your iniquities that is for the sorts of your iniquities or for the most part of them For the Lord of his clemency and mercy remitteth vnto his some of their iniquities Or these two expositions for this place I preferre the former So shall this second branch of my Text beare with it this vnderstanding Therefore I will visit vpon you all your iniquities Therefore because you hauing beene respected by me and receiued into my fauour aboue all the Nations of the earth haue notwithstanding forsaken my Lawes and corrupted my seruice I will visit vpon you all your iniquities I will punish you for all for all vniuersally for all your iniquities not one of them shall escape vnpunished I will punish you for all your iniquities I there is the Agent Will punish there is the Action You there is the Patient For all your iniquities there is the Cause I wil punish you for all your iniquities From the Agent and his Action ariseth this obseruation Whatsoeuer punishment befalleth any one in this life it is from the Lord. The Lord He is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he is efficiens primarum he is the primary and principall actor in all punishments He is a sure reuenger of all impiety as he is the maintainer of his holy Law This office of punishing the Lord assumeth to himselfe Esay 45.7 I am the Lord and there is none else
I forme the light and create darknesse I make peace and create euill I the Lord doe all these things I create euill In this place by Euill we are not to vnderstand malum culpae 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not robbery not couetousnesse nor any like wickednesse but malum poene 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Saint Chrysostome speaketh Homily 23. vpon Matthew the stripes or wounds that we receiue from aboue Gasper Sanchius doth here reckon vp whatsoeuer disturbeth our tranquillity or quiet whatsoeuer externall or domesticall vexation we haue whatsoeuer taketh from vs the faculty and opportunity of those things that are necessary for our life as warre and exile and depredation and seruitude and want and the like Of all these it may be truly affirmed that the Lord createth them the Lord doth them all Of such euils is that also to be vnderstood which our Prophet Amos hath in the sixt verse of this Chapter Shall there be euill in a City and the Lord hath not done it The interrogation is vsed the more to vrge the point Shall there be euill in a City and the Lord hath not done it There shall be none No euill of punishment no calamity no misery no crosse no affliction shall bee in any City or in any other place of the world but the Lord is the actor of it he doth it Hereof was holy Iob well aduised The checke hee giues his Wife shewes it She seeing him all smitten ouer with sore biles from the sole of his foot vnto the crowne of his head falls a tempting him Doest thou yet retaine thine integrity Curse God and die Iobs reply vnto her is Chap. 2.10 Thou speakest as one of the foolish women speaketh What Shall wee receiue good at the hand of God and shall we not receiue Euill Shall we not receiue Euill By Euill hee meaneth the Euill not of sinne but of punishment as calamities miseries crosses afflictions and the like which he calleth euill not because they are so indeed but because many thinke them so to bee For things may be tearmed Euill in a two-fold vnderstanding Some are indeed Euill such are our sinnes and of them God is not the cause Some are not indeed Euill but onely in regard of vs in regard of our sense of our feeling of our apprehension of our estimation Such are the punishments the calamities the miseries the afflictions whereto we are in this life subiect and of these God is the cause This is it which Iob acknowledgeth in the reproofe of his wiues folly Shall we receiue good at the hand of God and shall wee not receiue Euill and it fitly serueth for the establishment of my doctrine Whatsoeuer punishment befalleth any one in this life it s from the Lord. The reason hereof is because the Lord is the principall doer of all things He is the primary agent the chiefest actor in all things and therefore in all the punishments which doe befall vs in this life The vses of this obseruation are two One is to reproue some Philosophers of old and some ignorant people now adaies for a vaine opinion of theirs whereby they attribute to accident chance and fortune all those their afflictions from the least to the greatest whereof they fee not any apparant cause The other is to admonish vs that when any affliction is vpon vs we take it patiently as comming from the Lord and repine not at the instruments by whom we are afflicted They without him could doe nothing against vs. Whatsoeuer they doe they doe it by his permission The hand of his particular prouidence is with them to appoint the beginning and end and measure and continuance of all our afflictions Wherefore in all our afflictions let our practise be as holy Dauids was Psal 39.9 euen to hold our peace and say nothing because the Lord hath done it From the Agent and his Action I passe to the Patient You. I will punish You. You mine owne possession You my peculiar treasure You my chosen people aboue all the Nations of the earth I will punish you My obseruation from hence is The Lord doth punish his seruants in this life aboue others This truth I further proue out of Saint Peter Epist 1. Chap. 4. Vers 17. He there saith The time is come that iudgement must beginne at the house of God At the house of God it must beginne His seruants therefore must haue the first taste of it and the time is come for them to haue it Is the time now come Was it not before Yes it was euer Nadab and Abihu two of Aarons sonnes they offer strange fire before the Lord and a fire comes out from the Lord and deuoures This is it that the Lord spake saying In propinquis meis sanctificabor Leuit. 10.3 I will be sanctified in them that come nigh me If they that come nigh vnto me transgresse my lawes I will not spare them they euen they shall feele the heauinesse of my hand So saith the Lord Ierem. 25.29 Loe I beginne to bring euill on the City in which my name is called vpon And there you see It is not the seruice of God not the calling vpon his holy Name that can exempt a place from punishment if it be polluted with iniquity Beginne at my Sanctuary It is the Lords direction for the punishment of Ierusalem Ezech. 9.6 Goe thorow the City and smite Let not your eye spare neither haue yee pity Slay vtterly old and young yea maids and little children and women But come not neere any man vpon whom is the marke the rest slay vtterly old and young Spare not Pity not and beginne at my Sanctuary Now lay we all this together Beginne with them that are nigh vnto me beginne at my City at my house at my Sanctuary spare none pity none smite all You see my obseruation made good The Lord doth punish his seruants in this life aboue others I say in this life One reason hereof may bee because the Lord out of his loue to his seruants will not suffer them to goe on in sinne A second may be eternall punishments are prepared for the wicked hereafter and therefore here in this life are they the lesse punished And the vses may be two One to lessen vs that in the multitude and the greatnesse of our afflictions we acknowledge Gods great mercy and endeuour to beare them all with patience and contentment Whensoeuer Gods hand shall be vpon vs in iudgement for our sinnes let that of the Apostle 1 Cor. 11.32 be our comfort When we are iudged we are chastened of the Lord that we should not be condemned with the world A second vse may be to shew vnto vs how fearefull their case is who passe all their time here in this world without any touch of affliction Affliction it is the badge of euery sonne of God Whosoeuer hath no part herein he is a bastard he is no sonne So saith the Apostle Heb. 12.8 I haue done with
the Patient with the parties punished Now a word or two of the cause of their punishment which is the last circumstance in these words For all your iniquites I will punish you for all your iniquities for all your sins for all not onely originall but also actuall and for all actuall not onely of commission but also of omission not onely of knowledge but also of ignorance not onely of presumption but also of infirmity I will punish you for all your sinnes For all The obseruation is The Lord will not suffer any sinne to escape vnpunished Sinne It is causa 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it is the impulsiue cause of punishment It plucks downe vengeance from the Maiestie of Heauen It s true of euery sinne euen of the least sinne Cognatum immo innatum omni sceleri scelaris supplicium The wages of sinne is death As the worke is ready so the pay is present Nec aufertur nec differtur If impiety no impunity It s impossible any sinne should be without punishment Impossibl The reasons are two One is taken from the iustice of God It is a part of Gods iustice to punish sinne and therefore he cannot but punish it The other is taken from the truth of God God who is euer true hath threatned to punish sinne and therefore he will not leaue any sinne vnpunished The consideration of this point Beloued should be vnto vs a barre to keepe vs in that we be not too secure too presumptuous of our owne estate We cannot bee ignorant for we haue learned it out of Gods Word that wee haue whole armies of enemies to encounter withall not only out of vs in the world abroad but also within vs lurking within our owne flesh euen our sinnes These sinnes of ours are our cruelest enemies They are euer hurring vs on to punishment Wherefore let vs be at vtter defiance with them and vse wee all holy meanes to get the victory ouer them by the daily exercises of prayer and repentance and by a continuall practise of new obedience to Gods most holy Will according to that measure of grace which wee haue receiued So shall our sinnes all our sinnes lye drowned in the most precious bloud of our Lord and Sauiour Iesus Christ as in a bottomlesse Sea from which they shall neuer be able to rise vp against vs for our hurt THE Third Lecture AMOS 3.3 Can two walke together except they be agreed Will a Lion roare in the Forrest when hee hath no prey Will a young Lion cry out of his dâ—â— If he haue taken nothing Can a bird fall in a snaâ—e vpon the earth where no gin is for him Shall one take vp a snare from the earth and haue taken nothing at all Shall a Trumpet be blowne in the City and the people not be afraid Shall there be euill in a Citie and the Lord hath not done it OF the three parts which heretofore I haue obserued in this third Chapter and second Sermon of Amos concerning the kingdome of the ten Tribes this is the third and is continued from this third verse to the end of this Chapter I termed it an Enarration a Declaration an Exposition an Expolition Call you it as you will Here shall you finde the Proposition whereof you heard in my last Lecture powerfully and elegantly made good The substance of the Proposition was God hauing beene good and gracious to a people if he be repaid with vnthankfulnesse will assuredly visit that people and punish them for all their iniquities For the polishing and adorning hereof we haue here diuers similitudes by diuers Interpreters diuersly expounded I finde among them fiue different expositions Some will haue all these similitudes all six to be brought to proue one and the same thing namely That no euill can befall any citie except the Lord command it Of this exposition Saint Hierome makes mention It is the exposition of Theodoret and Remigius and may runne thus As it cannot be that two should walke together except they be agreed or that a Lion should roare in the forrest when he hath no prey or that a Lions whelpe should cry out of his den if he haue gotten nothing or that a bird should fall in a snare vpon the earth where no gin is for him or that a Fowler should take vp his snare from the ground before he haue taken somewhat or that the Trumpet should sound an Alarum in the City and the people not feare so it cannot be that there should be any euill any euill of punishment any plague in a Citie except the Lord command it so to be Some there are that expound these similitudes of Gods agreement with his Prophets for the denouncing of some euill that is eminent and neare at hand Lyra Hugo and Dionysius doe so expound them Their exposition runnes thus As it cannot be that two should walke together for the dispatch of a businesse except they be first agreed or that a Lion should roare in the forrest when he hath no prey and so forth of the rest So it cannot be that Gods Prophets should forewarne vs of any iudgement that shall befall vs except they be first agreed with God and God speake in them This exposition Christophorus à Castro takes for good because it is said vers 7. of this Chapter Surely the Lord God will doe nothing but he reuealeth his secret vnto his seruants the Prophets By his seruants the Prophets the Lord roareth as a Lion he layeth his snares as a Fowler he soundeth an alarum as with a trumpet and proclaimeth euill to a Citie Others there are that referre these similitudes to the disagreement that is betweene God and Israel Albertus Rupertus and Isidore doe so referre them Their exposition may runne thus as it cannot be that two should walke together except they be agreed so it cannot be that God should walke with Israel The time indeed was when God walked with his people Israel and Israel with God It was then when they of Israel were desirous to please God to doe his holy will and to depend vpon him But afterward when they forsooke God and betooke themselues to the seruice of strange gods Idoll-gods Deuils it could not be that God should walke any longer with them or they with God No maruell then if vpon this disagreement the Lord by his Prophets doe roare at Israel as a Lion roareth at his prey nor maruell if he lay a snare for them as a Fowler doth for birds no maruell if he sound an alarum as with a Trumpet and proclaime against them There is yet a fourth exposition the exposition of Arias Montanus He vnderstands these similitudes of the disagreement that was betweene the two peoples of Israel and Iudah Notorious was the reuolt of Israel from Iudah notorious the rent of the ten Tribes from the other two By this reuolt or rent of one kingdome were made two the kingdome of Israel and the kingdome of Iudah Here was much a
except they be agreed Hitherto you haue had the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the proposition of this first similitude now followeth the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the reddition of it Hitherto hath beene rei extrariae consideratio now followeth rei praesentis accommodatio hitherto the explication of the former part now the application of the latter Thus As it cannot be that two should walke together except they be agreed so it cannot be that the Prophets of the Lord should forewarne vs of any iudgement that shall befall vs except they be first agreed with God and God speake in them This is the second of those fiue expositions wherof you heard in the beginning of this exercise It was the exposition of Lyra Hugo and Dionysius and is embraced by later Expositors by Paulus de Palatio Marthurinus Quadratus and Christophorus à Castro by Brentius and Winckleman by Caluin and Mercer The obseruation is The Prophets of the Lord cannot forewarne vs of any iudgement that shall befall vs except they be first agreed with God and God speake in them This truth Saint Peter expresly deliuereth Ep. 2. Chap. 1. vers 20 21. No prophecie of the Scripture is of any priuate interpretation for the prophecie came not in old time by the will of man but holy men of God spake as they were moued by the holy Ghost The Prophets of the Lord spake not of their owne heads God spake in them Prophets They are criers and criers speake nothing but what is put into their mouthes Esay is a cryer He makes a noise after the manner of a cryer Esay 55.1 Hoe euery one that thirsteth come yee to the waters The Lord bids him cry Esay 40.6 and he saith What shall I cry Then are the words put into his mouth All flesh is grasse and all the goodlinesse thereof is as the flower of the field Iohn Baptist is a cryer So he stiles himselfe Ioh. 1.23 I am the voice of a cryer in the wildernesse And how crieth he Euen as the words are put into his mouth Prepare yee the way of the Lord make his pathes strait Prophets They are Trumpetors Their voice is like a Trumpet Esay 58.1 Crie aloud spare not Lift vp thy voice like a trumpet shew my people their transgression and the house of Iacob their sinnes They must set the trumpet to their mouthes Hos 8.1 They must blow the trumpet Ioel 2.1 But they must blow it with the breath of the Lord Otherwise it giueth but an vncertaine sound and a false alarum Prophets They are Watch-men Their office is to heare the Word at the Lords mouth and then to warne the people The charge is giuen them Ezech. 3.17 Sonne of man I haue made thee a watch-man vnto the house of Israel therefore heare the Word at my mouth and giue them warning from me This their charge is reiterated Ezech. 33.7 O sonne of man I haue set thee a watch-man vnto the house of Israel therefore thou shalt heare the Word at my mouth and warne them from me You see they are not to speake a word but they haue it from the Lord and accordingly must they warne the people Ieremie a Prophet He eats the words of the Lord Chap. 15.16 and is thereby fitted to his function Ezechiel a Prophet A hand is sent vnto him and loe a roule of a booke therein The roule is spread before him and is written within and without Within is written Lamentations and mournings and woe This roule he is commanded to eat He eats it So he goes and speakes vnto the house of Israel Ezech. 3.3 Saint Iohn the Diuine a Prophet too He sees an Angell with a little booke in his hand and begs the booke The Angell giues it him and bids him eat it He takes it and eats it Then is he fit to prophesie before many peoples and nations and Kings and tongues Reuel 10 11. The Prophets professe of themselues that they speake nothing besides the pure word of God Ioshua he saith to the children of Israel Come hither and heare the Word of the Lord your God Chap. 3.9 The words which I shall deliuer vnto you concerning what shall come to passe hereafter they are not my words they are the words of the Lord your God Esay calls vpon Heauen and Earth to heare Chap. 1.2 Heare O Heauens and giue eare O Earth for the Lord hath spoken The words which I now speake vnto you they are not my words they are the words of the Lord. Amos our Prophet he likewise calleth vpon the children of Israel in the beginning of this Chapter Heare this word that the Lord hath spoken against you O children of Israel Heare it It is not my word it is the word of the Lord the Lord hath spoken it What more familiar in the writings of the Prophets than these formes of speech Thus saith the Lord Saith the Lord the burthen of the Word of the Lord the Word of the Lord came vnto me They all make for the authority of the Prophets of old and their prophesies From hence as also from that they are Eaters of the Word of God and are Watchmen and are Trumpeters and are Cryers its euident their prophesies were not of their owne wils they spake not of their owne heads God spake in them Thus the truth of my Doctrine stands inuiolable The Prophets of the Lord cannot forewarne vs of any iudgement that shall befall vs except they be first agreed with God and God speake in them Here first is a lesson for vs who succeed the Prophets in the Ministery of the Church We may not deliuer any thing vnto you but what wee haue gathered out of the Word of God Euery Minister of the New Testament should bee as Moses was of the Old Moses his charge was not to conceale any thing but to speake all Exod. 7.2 Thou shalt speake all that I command thee It is our part to doe the like It is our part to speake in the Name of God and in his Name alone to feed the flocke of Christ with his pure word and with his word alone and to doe it as learnedly as faithfully as sincerely as constantly as we may leauing the successe of all to him that hath sent vs and disposeth of all mens hearts at his pleasure So running our race we shall one day be at rest in eternall comfort fully deliuered from this vile world from wicked men from euill natures from such who are euer ready to take our best endeuours in the worst sense and to require our honest affections with their foule disgraces Here secondly is a lesson for you For you Beloued for all such as are the Auditors and hearers of the Word of God This duty of hearing is to be put in practice not dully but with diligence not heauily but with chearefulnesse as to the Lord. There is a generation of hearers that would seeme desirous to heare the Word preached but they would haue it of free
cost they like not the charges it bringeth with it O let not any such repiner any such grudger be found in the assembly of the Saints Such if they conferre any thing to the maintenance of the Ministery they doe it not for conscience sake but of necessity not for any loue they beare vnto the Word preached but by compulsion of Law not as a free will offering to God for the recompence of his Kingdome among them but as a taxation which they cannot resist To such the preaching of the Word is not a benefit but a burthen So farre are they from taking any delight therein as that by their good wills they would wholly shake and shift it off Carnally minded men carelesse and prodigall of the saluation of their owne soules The horse-keeper that dresseth their horses the shepheard that watcheth their sheepe the heardman that looketh to their swine the Cobler that clouteth their shooes shall willingly be considered for their paines but the Minister or Pastor that breaketh vnto them the bread of life shall haue no supply from them to the releefe of his necessities No supply Nay well were he if he could hold his owne euen that portion of maintenance which is allotted to him by the Word of God But I hope there cannot be found in this assembly any one so sacrilegiously affected I haue good reason to be perswaded much better of you all Yet you as well affected as you are in this behalfe are to be admonished that to these exercises of our religion ye come willingly and ioyfully Willingly for your owne duties sake and ioyfully because from hence you may carry home with you a Iewell of an inualuable price euen the precious Word of God wherein quicquid docetur veritas quicquid praecipitur bonitas quicquid promittitur felicitas est as Hugo lib. 3. de Anima speaketh Whatsoeuer is taught its truth whatsoeuer is commanded its goodnesse whatsoeuer is promised its happinesse Nam Deus veritas est sine fallaciâ bonitas sine malitiâ felicitas sine miseriâ for God is truth without falshood goodnesse without malice happinesse without misery O come ye then hither as willingly for your duties sake so also ioyfully for your profits sake Willingly and ioyfully It is somewhat I grant to come hither to this house of God to diuine seruice but to come willingly and ioyfully it is a double vertue and that which giueth life vnto your comming If you come vnwillingly or grudgingly if you be drawne hither either for shame of the world or through feare of Law you come as men more than halfe dead without either operation of the spirit or desire of profit or feeling of comfort or increase of faith or bettering of obedience Wherefore dearely Beloued let your care be euer willingly and ioyfully to present your selues in these Courts of the Lord in his holy Temple Be ye well assured that as hee is accursed that doth the worke of the Lord negligently so is hee also accursed that commeth into the house of the Lord either vnwillingly or grudgingly as if he were discouraged with the tediousnesse either of the way or of the word It is recorded of the people of God Psal 84. that they trauelling towards the place of Gods worship passed through many dangers endured much heat suffered wants in the wildernesse and all for the delight they tooke in his seruice The delight that they tooke in the seruice of God did swallow vp all their wants their trauell their labour and their paines It made them say A day in thy courts is better than a thousand And I had rather be a doore-keeper in the house of my God than to dwell in the tents of wickednesse A day in thy courts is better than a thousand A day one day onely and no more in thy courts in the courts of God in his Temple and the publike meetings and assemblies there is better is more sweet more comfortable more profitable than a thousand elsewhere yea though the place bee neuer so full of pleasure And I had rather be a doore-keeper in the house of my God I had rather be of the meanest account in the Church the place where my God the onely true and euerliuing God is serued than to dwell in the tents of wickednesse than to make my abode in most stately and gorgeous Palaces wherein wickednesse is practised and professed O! how amiable are thy tabernacles O Lord of hosts How excellent was this zeale of Gods people how great their forwardnesse to doe him seruice We would be accounted Gods people as well as they But where is our zeale Were ours as theirs was certainly neither blasts of wind nor feare of raine nor heat of Summer nor cold of Winter nor a Lion in the way nor any like trifle should stop vs from comming to the house of God his Temple the place where by his Ministers he speaketh to his people Thus farre by the occasion of my first obseruation which was grounded vpon the second of those fiue expositions whereof you heard in the beginning of this exercise My obseruation was The Prophets of the Lord cannot forewarne vs of any iudgements that shall befall vs except they be first agreed with God and God speake in them I proceed A second application of this first similitude to the matter here intended by the Holy Ghost may be thus As it cannot be that two should walke together except they be agreed So it cannot be that God should walke with Israel for as much as there is a disagreement betweene them The time indeed was when God walked with Israel and Israel with God Then it was when the people of Israel were desirous to please God to doe his holy will and to depend vpon him But afterward when rebelliously they forsooke God and applied themselues to the seruice of false gods it could not be that God should any longer walke with them or they with God This is the third of those fiue expositions whereof euen now you heard It was the exposition of Albertus Rupertus and Isidore and is embraced by later Expositors by Franciscus Ribera by Petrus Lusitanus by Oecolampadius Danaeus Gualter Tremellius and Iunius and Piscator The obseruation is When man through his euill courses leaueth off to walke with God or forsaketh him then will God no longer walke with man but will also forsake him To walke with God is louingly to adhere vnto him and to please him So is the phrase vsed in the Prophesie of Micah Chap. 6.8 What doth the Lord require of thee O man but to doe iustly and to loue mercy and to humble thy selfe to walke with thy God To walke with thy God that is Ionathan translates it to walke in the worship and feare of God Petrus Lusitanus saith it is to liue according to the Law and will of God And this doubtlesse is to please God It is said of Enoch Gen. 5.22 24. that he walked with God He walked with God that
of his den if he haue taken nothing THat a people chosen by God himselfe to be his peculiar aboue all the Nations vpon the earth honoured with many singular and super-eminent priuileges aduanced to the custody of Gods holiest Oracles should be so stif-necked so vncircumcised of hearts and eares so disobedient so rebellious as to set at nought the threatnings of the Lord to account them vaine to esteeme of them as of sports could it euer be imagined Yet thus stood the case with the people of the ten Tribes the children of Israel with whom this our Prophet Amos was to deale Amos to meet with such their grosse stupidity and to reforme their erronious conceits of those fearefull threatnings which the Almighty by the mouth of his holy Prophets vseth to giue forth against sinners and wicked men instructeth them by similitudes The similitudes which here he bringeth are in number six They are all taken from vulgar experience and such as is incident to a Shepherds walke Of the first taken from way-faring men from two trauellers vpon the way I spake in my last exercise occasioned thereunto by the third verse of this Chapter This fourth verse now read vnto you will yeeld vs two other taken from the custome of Lions old and young From the custome of the old Lion in these words Will a Lion roare in the forest when he hath no prey From the custome of the young Lion in these Will a young Lion cry out of his den if he haue taken nothing at all Of both in their order and first of the old Lion Will a Lion roare in the forest when he hath no prey The answer should be negatiue No he will not Will he not It seemes he will Else how may that bee vnderstood which is spoken of our aduersary the Deuill 1 Pet. 5.8 that he as a roaring Lion walketh about seeking whom he may deuoure There it seemes the Lion roareth before hee haue his prey That he doth so many of the Ancient haue affirmed it It s affirmed by R. Dauid he saith When the beasts of the forrest heare the Lions voice they by and by through feare stand still and the Lion taketh for his prey which of them hee will So saith Lyra Ad rugitum Leonis praeda sequitur the Lion roareth and then he takes his prey So Dionysius the Carthusian Leo cum famem patitur mox vt bestiam viderit rugitum dat quo audito territa bestia gradum figit capitur The Lion saith he when he is hungry if he see a beast roareth the beast terrified with the Lions voice stands still and is taken Saint Basil saies as much for substance His words are in his ninth Homily vpon the Hexaemeron Nature hath bestowed vpon the Lion such organs or instruments for his voice that oftentimes beasts farre swifter than the Lion are taken 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 onely by the roaring of the Lion The Lion roares the beast stoopes and is taken Saint Cyril likewise he that was Archbishop of Alexandria he hath the like obseruation and he takes it from those who with much curiosity and diligence haue sought into the nature of wild beasts The obseruation is that the hungry Lion espying some beast fit for his food through his hideous and vncouth roaring seizeth vpon it for his prey Now if a Lion will roare before he haue taken his prey as by the now produced authorities it seemes he will to what end serues this interrogation Will a Lion roare in the forrest when he hath no prey I must answer as I did out of Carthusian to the former similitude that Amos here speaketh secundum communem cursum according to the common course and communiter verum esse that its commonly true that a Lion will not roare in the forrest when he hath no prey Commonly it is true yet not euer so Mercerus hath a Solet to expresse the meaning with Will a Lion roare in the forrest when he hath no prey Non solet haud dubiè Without doubt he vseth not so to doe Drusius hath likewise a Solent for the saluing of this question Leones non solent rugire nisi praedam ceperint capturine sint Lions they vse not to roare vnlesse they haue taken some prey or are ready to take it They vse it not though it may be sometime they doe it But why will a Lion roare when he hath gotten his prey Should he not then rather be quiet and fall to the deuouring of his prey Plutarch in a treatise of his concerning this question Which creatures haue more reason they that liue on the earth or they that in the water thus speaketh of the Lion The Lion when he hath gotten a prey vseth to roare thereby to call his fellow-lions to be his partakers in the prey But I will not now diue into the secrets of nature Why the Lion roareth when he hath his prey it much skilleth not it is plaine he roareth It is plaine by the 22. Psalme where Dauid complaining of the cruelty of his enemies vnder the name of the Bulls of Bashan saith of them vers 13. They gaped vpon mee with their mouthes as a rauening and a roaring Lion It is likewise plaine by the 31. of Esay At the fourth verse of that Chapter you may see the Lion roaring on his prey In the 22. of Ezechiel verse 25. you may behold in Ierusalem a conspiracy of Prophets like a roaring Lion rauening the prey Well then is it demanded by Amos in my Text Will a Lion roare in the forrest when he hath no prey Thus farre of the old Lion It followeth of the young Will a young Lion cry out of his den if he haue taken nothing This young Lion in the originall is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chephir Leo-iuuenis â—unculus in the Septuagint he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Vulgar Catulus Leonis the Lions whelpe The property of this young Lion or Lions whelpe is to lie close in his den without making any noise at all till such time as the old Lion brings him a booty for his food then doth this whelpe rouze vp himselfe giues forth his voice cryeth and roareth It is Saint Cyrils obseruation Petrus Lusitanus likes it well Hee thus deliuers it Leunculus in latibulo suo jaceus tacet The Lions whelpe couching in his den makes no noise at vbi praedam à Leone adductam ceperit tunc vocem dat exultat but when he hath taken his prey brought vnto him by the old Lion then for ioy he leapeth then he giues forth his voice cryeth and roareth Now to the question as it is made by Tauerner Cryeth a Lions whelpe out of his den except he haue gotten some thing or as it is in our newest English Will a young Lion cry or giue forth his voice out of his den if he haue taken nothing My answer must be as it was to that of the old Lion and out of Mercer too Non solet
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
member I haue Yet if it shall please God to smite me in any member I haue in arme or in legge Psal 22.14 or in all so that I be as if all my bones were out of ioynt I shall euer acknowledge the hand of God and his particular prouidence without which not so much as a little sparrow falleth on the ground as it is testified by our Sauiour Christ Mat. 10.30 So true is my propounded doctrine Nihil accidere nisi à Deo prouisum that nothing falleth out in this life no calamity no misery nothing good or euill but by the prouidence of God The obiections that are by the ignorant cast out against this holy and comfortable doctrine I cannot now stand to refute they may if God will be the ground-worke of some other meditation For the present that I be not ouer-troublesome vnto you I will adde but a word of vse and application The first vse may be to stirre vs vp to glorifie God for all his mercies For sith we know that whatsoeuer befalleth vs in this life it is by the prouidence of God what should come out of our mouthes and hearts but that of holy Iob Blessed Blessed be the name of the Lord for it In the time of our prosperity when the face of the Lord shineth most cheerefully vpon vs what should pierce the inward parts of a childe of God but these or the like motions O Lord Lord that the hearts of these men my righteous friends or others are turned vnto me it is of thee alone Of thee alone it is that I haue their loue their fauour their benefits thou alone art the fountaine they are but the instruments Thy instruments they are such as next after thee I will thankfully regard but neuer before thee nor without thee Also what any other creature yeeldeth me of comfort profit or good any way the power the strength and the means thereof is from thee alone from thee my God my strength my hope and my stay for euer A second vse may be to worke patience in vs euen through our whole life and in our greatest afflictions For sith wee know that whatsoeuer befalleth vs in this life be it to the flesh neuer so sowre it commeth to passe by the prouidence of God why should any one that is the childe of God murmure or repine when he is fed with the bread of teares Psal 80.5 O then when wee are pinched with aduersity let vs not imagine that God is our enemy beleeue we rather that of his good and fatherly purpose he chasteneth vs for the remnant of sin abiding in this corrupted nature of ours thereby to stirre vs vp to the exercise of true Christian patience Vpon this beleefe I am resolued neuer to looke so much at any ill that shall betide me as at the blessed hand that shall be the guide thereof A third vse which for this time shall be my last vse of the doctrine now deliuered is to driue vs to our knees early and late to begge and desire at this our good Gods hand the continuance of his euer sweet prouidence ouer vs and for vs that by his good guidance wee may quietly saile ouer the sea of this wicked world and when his blessed will shall be we may arriue in the hauen of eternall comfort euen his blessed and glorious and euerlasting Kingdome to which the Lord grant vs a happie comming for his dearely beloued Sonne Iesus Christ his sake to whom with the Father in the vnitie of the holy Spirit be all praise and power Amen THE Sixth Lecture AMOS 3.5 Shall one take vp a snare from the earth and haue taken nothing at all YOu may at the first blush thinke it a needlesse labor for me to stand vpon the exposition of this second branch of this fift verse because it seemeth to be coincident with the former It is true that as well in this branch as in that the similitude is taken from the manner of a fowler yet I doubt not euen from hence to gather some good and profitable fruit for our instruction in the way of piety and godly liuing My custome hitherto requireth that first I cleare the reading and then proceed to some wholsome obseruation If the Hebrew be rendred word for word it will sound thus Nunquid aescendet laqueus è terrâ capiendo non capiet Shall a snare ascend from the earth and in taking shall it not take So are the words translated by Mercerus and by Vatablus and by Drusius Shall a snare ascend from the earth To ascend in the Hebrew tongue signifieth to be taken away to be remoued Laqueus ascendit quum tollitur a snare ascendeth from the earth when it is taken thence For this same ascendet the Septuagint haue 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Shall a snare be loosed from the earth shall it be broken vpon the earth Herewith agreeth the Chaldee Paraphrast The Vulgar Latine hath Auferetur Shall a snare be taken from the earth Shall it be taken By whom By whom but by a fowler The fowler is expressed by Tremelius and Iunius and by Caluin the rest that expresse him not must of necessity vnderstand him Shall a fowler remoue his snare from the earth Et capiendo non câ—piet and in taking shall he not take It is an Hebraisme for which the Greekes haue 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without taking somewhat the old Latine hath antequam quid ceperit before he haue taken somewhat Caluin and Brentius priusquam capturam ceperit before he hath taken a prey Gualter si omnino nihil ceâ—e it It he hath taken nothing at all Those hit the sense of our Prophet though they leaue his Hebraisme and herein I reprehend them not For I dissent not from S. Hierome Comment in c. 1. ad Gal. who there saith Non in verbis Scripturarum esse Euangelium sed in sensu non in superficie sed in mâ—dulla non in sermonum folijs sed in radice rationis His saying is that the Gospell is not in the words of the Scriptures but in the sense not in the outside but in the marr w not â—n the leaues of the booke but in the root of reason Well then haue the Greekes and the Vulgar Latine and Caluin and Brentius and Gualter left the word to giue the sense So hath our countrymâ—n Tauerner whose reading is Takâ—th a man his snare vp from the ground afore he catch somewhat The meaning he well expresseth So doe our newest Translators but the better by how much the neerer they cleaue vnto the words Shall one take vp a snare from the earth and haue takâ—n nothing at all Shall be To this interrogation as to the former the answer should be negatiue No he shall not Shall hee not How so A fowler may be deceiued hee may misse of his prey and so may be driuen to take vp his snares his ginnes his nets though he haue taken nothing Luther for the remouing
of God negligently shall bee no lesse guiltie than hee that by his owne negligence shall suffer the Bodie of Christ to fall vpon the ground And therefore with what solicitude and care wee take heed that no part of Christs bodie which is giuen to vs by the Minister doe fall vnto the ground with the like wee should take heed that no part of Gods word that is offered vnto vs by the Preacher doe either by our wandering thoughts or our irreuerent talking fall from out our hearts and perish But say this solicitude and care be wanting in vs what then Then the danger is our very prayers will be an abomination to the Lord. So saith the holy Ghost Prou. 28.9 He that turneth away his eare from hearing the Law euen his prayer shall bee an abomination where by turning away the care from hearing hee meaneth not onely the open contemning and despising of the word of God but also euery negligent carelesse and vnprofitable hearing thereof And so it is true Hee that turneth away his eare from hearing the Law his prayer shall be an abomination to the Lord the Lord will loath and abhorre the prayer he maketh and will not heare him There is yet a further danger of our negligent hearing and that is the losse of the word of God from among vs. Negligent hearing deserues no lesse for it is a rebellion against God and God will tye the tongues of his seruants that they shall not preach his Word to such So tyed hee the tongue of Ezeckiel chap. 3.26 O sonne of man I will make thy tongue cleaue to the roofe of thy mouth that thou shalt bee dumbe and shall not be to this people a reprouer for they are a rebellious house Whereupon Great Gregorie Propter maâ—â—â— auditores bonis sermo doctoribus tollitur for ill hearers God sometimes stoppeth the mouthes of good teachers So stopped hee the mouth of Saint Paul that hee should not teach in Ierusalem Act. 22.18 Make haste and get thee quickly out of Hierusalem for they will not receiue thy testimonie concerning mee The Apostles that would haue preached in Asia could not for the Spirit would not suffer them Act. 16.7 Christ forbids vs dare sanctum canibus Matth. 7.6 Giue not that which is holy vnto dogges neither cast yee your pearles before swine Who are those dogges who these swine but men liuing in incurable impietie without all hope of amendment and wallowing in the mire of vnbridled luxurie who if they vouchsafe to come to this Watch-tower of the Lord to heare the sound of the Trumpet they giue eare but negligently but vnprofitably but contemptuously Such are they whom this inhibition concerneth Giue not that which is holy vnto dogges neither cast yee your pearles before swine For what is this holy thing that wee must not giue vnto them what these pearles but veritatis mysteria the mysteries of truth inclosed within the profunditie of the Scriptures as pearles within shell-fishes These holy mysteries be kept backe from them that will be negligent vnprofitable and contemptuous hearers And thus you see you are to giue eare with reuerence to the preaching of the word of God for the dangers sake of him that heareth negligently You will now in the third place be perswaded to the performance of this dutie for the profits sake of him that heareth diligently Here is a three-fold profit for him 1. His heart hereby shall be softned 2. It shall be sweetned 3. It shall be cleansed Enarrat 1. Dom. 5. post Trin. pag. 237. That the preaching of the Word softeneth the heart Petrus de Palude would proue by the confession of the Spouse Cant. 5.6 Anima mea liquefacta est vt dilectus locutus est As soone as my beloued spake as soone as I heard the voice of my Sauiour my soule euen melted But fitter to our purpose is the example of Ahab 1 King 21. Elias comes vnto him with the word of God in his mouth In the place where dogges licked the bloud of Naboth shall dogges licke thy bloud euen thine O King vers 19. and vers 21. I will bring euill vpon thee and will take away thy posteritie all thy posteritie Ahab hereupon rents his cloathes puts sack-cloth vpon his flesh and lyes therein fasteth and goeth comfortlesse vers 27. See you not the heart of Ahab humbled his hard heart softened by the word of God In the second Chapter of the booke of Iudges a Messenger of the Lord comes vp from Gilgal to Bochim with words of reproofe against the people of Israel and saith I made you to goe vp out of Aegypt and haue brou ht you vnto the Land which I sware vnto your Fathers and I said I will neuer breake my couenant with you and yee shall make no league with the inhabitants of this Land you shall throw downe their Altars but yee haue not obeyed my voice why haue yee done this This was the word of God vnto them they heard it and cryed out and wept Their hearts were humbled their hard hearts were softened This is it that the Lord hath said Ierem. 23.29 Is not my sword like fire and like a hammer that breaketh the rocke in peeces Yes Lord thy Word is like fire and like a hammer that breaketh the rocke in peeces It mollifieth and softeneth the hard stonie and flintie heart A second profit that the Word preached bringeth vnto vs is that it sweetneth the heart For the word of God is Manna habens in se omne delectamentum saporis it is as the Celestiall Manna that Angells food that bread from Heauen Wisd 16.20 very pleasant and well gusted Dauid esteemes is to be sweeter than Hony and the dropping of the hony-combe Psalm 19.10 And Psal 119.103 out of the admiration thereof hee saith O how sweet are thy words vnto my taste yea sweeter are they than Hony to my mouth Fauâ— mellis verba composita Prou. 16.24 Faire pleasant and well composed words are as an Hony-combe sweet to the soule and health to the bones Quae verba composita dulcia sunt si tua non sunt So Claudius Aquauiua in his Meditations vpon the 119. Psalme What faire what pleasant what wellcomposed words are sweet Lord if thine bee not Thy words Lord de melle coeli mellea de lumine tuo luminosa animam non dulcorant modò sed dulcedine inebriant Thy words Lord sweet as is the Hony of Heauen and full of light through thy light doe not only sweeten the soule but doe euen inebriate it with sweetnesse The third profit that the Word preached bringeth vnto vs is that it cleanseth the heart It maketh cleane the heart according to that saying of Christ Iohn 15.3 Now yee are cleane through the Word which I haue spoken vnto you Cleane are yee Non propter baptismum quo loti estis Not for the Baptisme wherewith you haue beene baptised sed propter verbum quod locutus sum vobis but for the
Agent Quid the Action Vbi the place of performance The Agent is the Lord the Action is a doing of euill the place of performance is a City Shall there bee euill in a City and the Lord hath not done it You see the bounds of my present discourse I will goe ouer them with as much breuity and perspicuity as I may Gods holy grace assisting me and your Christian and accustomed patience giuing leaue The first point I am to handle is Quis it is the Agent His name in my Text is Iehouah and it is the most proper name of God Is his name Iehouah How then is it that Iacob the Patriarch Gen. 32.29 asking after the name of God receiues answer in the Vulgar Latine Cur quaeris nomen meum quod est mirabile Wherfore is it that thou doest aske after my name seeing it is wonderfull And how comes it to passe that the like answer is giuen vnto Manoah Iudges 13 18. Cur quaeris nomen meum quod est mirabile Why askest thou thus after my name seeing it is secret And why doth Agur enquire with admiration Prou. 30.4 Who hath ascended vp into Heauen or who hath come downe from thence Who hath gathered the wind in his fist Who hath bound the waters in a garment Who hath established all the ends of the earth Quod nomen eius What is his name Canst thou tell as if it were impossible to finde out a fit name for God Much disputing is there in the Schooles about the name of God which they reckon vp by a threefold diuinity The first is a Salmeron Disp 4. in 1. Ephes Tom. 15. pag. 187. Et in 1. Ioan. 1. Disp 5. Tom. 16. pag. 170. Theologia affirmatiua an affirmatiue Diuinity the second is Theologia mystica siue negatiua a mysticall or negatiue diuinity the third is Theologia Symbolica a symbolicall diuinity In the affirmatiue diuinity God is called by such names as doe sound out his perfection such as are b Gen. 17.1 Omnipotent c Gen. 21.33 Euerlasting Good d Rom. 16.27 Wise e Apocal. 15.4 Holy f Deut. 32.4 Iust and g Exod. 34.6 True In the mysticall or negatiue diuinity no certaine name is giuen him to describe him what he is but to shew what he is not Such appellations are these h 1 Tim. 1.17 Immortall Inuisible i Rom. 1.23 Incorruptible k Bernard Ser. 6. Super Cantic Incorporeall l Aug. Tom. 10. de verbis Apost Serm. 1. Ineffable Inestimable Incomprehensible Infinite m Bernard paru Serm. 51. Immense Vndiuided Vnuariable Vnchangeable In the symbolicall diuinity any name may be giuen him he may be called n Salmeron Dâ—sp 5. in 1 Ioan. 1. To. 16. p. 170. a Lion a Lambe a Worme a Calfe Light Heauen a Starre any thing else by o Trelcat instit lib. 1. pag. 20. Analogie or similitude Nulla p Salmeron in Ephes 1. Disp 4. pag. 187. Apud Aquin. 1. q. 13.11 in C. siquidem res est quae in aliquo Deum non referat for there is not any thing but in somewhat it resembles God To the first of these three belongeth this name of God in my Text his name Iehouah Iehouah is among the affirmatiue names of God and is of them the most principall So saith Damascene lib. 1. Orthodox fidei cap. 12. And well For it comprehendeth totum all in it selfe Velut quâ—ddam pelagus as a Sea of substance infinite and indeterminate Iehouah It is the essentiall name of God the name of his essence for three reasons First because God is of himselfe not of any other Secondly because other things are from God not from any thing else nor from themselues Thirdly because God giues Esse reale a reall being to and is euer true in his promises and his threats All this is confirmed Esay 43.10 Yee are my witnesses saith Iehouah that yee may know and beleeue me and vnderstand that I am he before me there was no God formed neither shall there be after me I euen I am Iehouah and besides mee there is no Sauiour Yea before the day was I am he and there is none that can deliuer out of my hand I will worke and who shall let it It is from hence plaine that the Lord Iehouah is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he is of himselfe alone and euer of himselfe and of no other the beginning and fountaine of all things else that haue any being See then here his Essence vers 10. I am he vers 11. I euen I am the Lord vers 12. Ye are my witnesses that I am God vers 13. I am he See here his Eternity vers 10. Before me there was no God formed neither shall there bee any after me and vers 13. Before the day was I am See also his Omnipotency vers 13. Beside me there is no Sauiour vers 13. There is none that can deliuer out of my hand Againe in the same verse I will worke and who shall let it Great is the comfort that this name of God his name Iehouah may administer vnto vs. Our God is Iehouah of himselfe eternall and omnipotent and therefore will not faile to giue vnto vs the good things which he hath promised in his holy Word Much too blame then are the Iewes who through their vaine superstition holding this name of God this great name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as they call it to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ineffable and not to be pronounced doe neither write it nor reade it nor speake it but as oft as they meet with it in holy Scripture they either reade for it Elohim or Adonai or doe only name the foure letters of which it consisteth Iod He Vau He whereas yet God hath therefore made knowne this his name to men that men might reade it and pronounce it with a reuerent and an holy feare This our God the Lord Iehouah who is of himselfe alone and giueth a reall being to all things else who is euer true true in himselfe true in his workes and true in his words this our God is a good God Good in himselfe and good out of himselfe Good in himselfe of his owne essence and the highest degree of goodnesse He is suâ essentiâ bonus good of his owne essence For his goodnesse is not by participation of good from any other but naturally of himselfe from euerlasting nor is his goodnesse accidentall but hee is suâ ipsius bonitas Hee is his owne goodnesse And he is Summè bonus he is good in the highest degree oâ— goodnesse For he is that same Summum Bonum that same chiefest good that is of all men to be sought for He is good also Extrase out of himselfe For he is the Author of all good as well in making so many good creatures as in doing good to them being made And this his goodnesse is either generall or speciall His generall
goodnesse extends it selfe to all his creatures not onely to such as haue continued in that goodnesse wherein they were created but also to such as haue fallen away from their primigeniall goodnesse euen to euill Angels and to wicked men Of this goodnesse I vnderstand that Psal 33.5 The earth is full of the goodnesse of the Lord. His speciall goodnesse I call that by which he doth good to the holy Angels confirmed in grace and to his elect children among the sonnes of men Such is that whereof wee reade Psal 73.1 Truly God is good to Israel euen to such as are of a cleane heart He is good that is hee is gracious fauourable and full of compassion to Israel to his elect and holy people his holy Church yet militant vpon the earth deliuering her from euill and bestowing good vpon her Now if hony of its owne nature and essence sweet hath no bitternesse in it if the Sunne of its owne nature and essence light hath no darknesse in it then out of doubt it cannot be that our God the Lord Iehouah who is euer good good in se and good extra se good of his owne nature and essence and good towards all his creatures should haue any euill in him No Lord Wee confesse before thee with thy holy seruant Dauid Psal 5.4 Thou art not a God that hath pleasure in wickednesse neither shall euill dwell with thee Thus you see Quis who this Agent is He is our God the Lord Iâ—houah He who is his owne being and giueth a reall being to all things else He who is absolutely good good of his owne essence and good to all his creatures He in whom there is no staine of euill This is He the Agent Now followeth his Action which seemeth to be a doing of euill and is my second circumstance For my Text is Shall there be euill in a City and the Lord hath not done it Mat. 7.18 It is an obseruation in Nature that a good tree cannot bring forth euill fruit And there is an axiome in Philosophy Omne agens agit sibi simile Euery Agent produceth the like vnto it selfe God the Agent here being absolutely good good in se good extra se good in himselfe good to all his creatures cannot but produce a like action euen very good How then is it that here he is said to doe euill For the vntying of this knot I will produce a few distinctions from them I will gather some conclusions and the doubt will bee cleered My first distinction is Things may bee termed euill two manner of waies some are euill indeed and of their owne nature in this ranke we must place our sins some are euill not indeed and in their owne nature but in regard of our sense apprehension and estimation and in this ranke we must place whatsoeuer affliction God layeth vpon vs in this life for our sinnes This distinction is Saint Basils in his Homily wherein he proueth that God is not the Author of euils The next distinction is out of Saint Augustine chap. 26. against Adimantus the Manichee There are two sorts of euils there is malum quod facit homo and there is malum quod patitur There is an euill which the wicked man doth and there is an euill which he suffereth That is sinne this the punishment of sinne In that the wicked are Agents in this they are Patients that is done by them this is done vpon them They offend Gods Iustice and God in his Iustice offends them This is otherwise deliuered by the same Father De fide ad Petrum cap. 21. Geminum esse constat naturae rationalis malum vnum quo voluntariè ipsa deficit à summo Bono creatore suo Alterum quo iuuita punietur ignis aeterni supplicio illud passura iustè quia hoc admisit iniustè It is saith he manifest that there is a two-fold euill of the reasonable nature that is of man One whereby man voluntarily forsaketh the chiefest good God his Creator the other whereby he shall against his will be punished in the flames of euerlasting fire So shall he iustly suffer that vniustly offended In his first Disputation against Fortunatus the Manichee he speaketh yet more plainly Sith saith he there are two kinds of euill Peccatum poena peccati Sinne and the punishment of sinne the one namely sinne pertaines not vnto God the other the punishment of sinne belongs vnto him Tertullian lib. 2. contra Marcionem cap. 14. more than a hundred yeeres before Saint Augustines time deliuers this distinction with much perspicuity There is malum delicti and malum supplicij or there is malum culpae and malum poenae There is an euill of sinne and an euill of punishment and of each part he nominateth the Author Malorum quidem peccati culpae Diabolum malorum verò supplicij poenae Deum creatorem Of the euils of sinne or default the Deuill is the Author but of the euills of paine and punishment hee acknowledgeth the hand of God the Creator This second distinction of euills Rupertus well expresseth in other termes There is malum quod est iniquitas and there is malum quod est Afflictio propter iniquitatem There is an euill of Iniquity and an euill of Affliction So he agreeth with the ancient Fathers My third distinction is of the euills of punishment Of these there are two sorts Some are onely the punishments of sinne either eternall in Hell or temporall in this world and some are so the punishments of sinne that they are also sinnes and causes of sinnes My fourth distinction is De malo culpae it concernes the euill of sinne The euill of sinne may bee considered three manner of waies First as it is a sinne repugnant to the Law of God and so onely is it malum culpae the euill of sinne Secondly as it is a punishment of some precedent sinne for God vseth to punish sinne with sinne So did he punish it in the Gentiles when hee gaue them ouer to a reprobate minde Rom. 1.28 to vncleannesse to the lusts of their owne hearts to doe such things as were not conuenient because when they knew God they glorified him not as God Rom. 1.12 Thirdly as it is a cause of some subsequent sinne such as was excoecatio in Iudaeis whereof we reade Esay 6.10 Excoeca cor populi huius Make thou the heart of this people blind or make it fat make their eares heauy and shut their eyes lest they see with their eyes and heare with their eares and vnderstand with their hearts and conuert and be healed This same excoecation or blindnesse in the Iewes was the punishment of a prâ—cedent sinne namely of their infidelity towards Christ and it was a sinne because euery ignorance of God is a sinne and it was the cause of other sinnes so Saint Augustine teacheth lib. 5. cap. 3. contra Iulianum And this distinction is found in Saint Greg. Moral lib. 25.
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
long before with holy premonitions he prouideth for them by his Prophets and either by promises he keepeth them in good courses or by threats he recalleth them from bad Be it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an exposition or a reason of what was said before it is all one for the matter But if we respect the forme of the sentence as it standeth in our now English translation Surely the Lord God will doe nothing but he reuealeth his secret to his seruants the Prophets it may be called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an Asseueration For such it is and is of a reuelation concerning which three things are to be obserued 1. Who is the Reuealer 2. What is Reuealed 3. To whom The Reuealer is the Lord God His secret is the thing reuealed They to whom the reuelation is made are his seruants the Prophets Of those in their order The Reuealer is first and is here set forth by two names of his Adonai Iehouih Lord God The first place of Scripture wherein these two names are ioyned together is Gen. 15.2 in the complaint made by Abraham for want of an heire Lord God what wilt thou giue me if I goe childlesse Lord God Lord in Hebrew is Adonai which signifieth My Lords or my stayes or pillars implying in it a mystery of the holy Trinity Matth. 11.25 It is one of the proper names of God the Lord of Heauen and earth who as a base sustaineth his faithfull children in all their infirmities It is written here with kametz or long A in the end and so is proper to God hauing the vowels of Iehouah when it is written with Patach or short A it is applied to creatures In the forme singular Adon Lord or sustainer is also ascribed vnto God the Lord of all the earth Psal 97 5. The hills melted like wax at the presence of the Lord at the presence of the Lord of the whole earth The Lord of the whole earth he is Adon Adonim in the forme plurall is likewise ascribed vnto God Malac. 1.6 If I be Adonim If I be a Lord where is my feare The other name of God in this place is Iehouih Iehouih It is vsually so written when it is ioyned with Adonai and it hath the consonant letters of Iehouah and the vowels of Elohim And where one Prophet writeth Adonai Iehouih as in the prayer of Dauid set downe 2 Sam. 7.18 another writing of the same prayer saith Iehouah Elohim 1 Chron. 17.16 Say Iehouih or Iehouah the signification is the same But Iehouih as Tremelius and Iunius haue noted vpon the 15. of Genesis is the more patheticall the fitter to moue affection and is therefore vsed in passionate speeches and prayers that are very earnest by a Gen. 15.2 8. Abraham by b Deut. 3.24.9.26 Moses by c Cap. 4.14 c. Ezechiel and others as if they were sighing and sobbing So writeth Amandus Polanus in his Commentary vpon Ezechiel chap. 4.14 But Alsted in his Theologicall Lexicon is of another minde and thinks there is no more passion shewed in saying Iehouih than in saying Iehouah Yet may it be otherwise Adonai Iehouih the Lord God The first of these two names betokeneth his Maiestie his sustentation of all things and his dominion ouer all the second his Essence his existing or being The first Adonai Grammarians deriue from Eden which is as much as Basis or Stylobates the base or foot-stoole of a pillar the foundation thereof giuing vs thereby to vnderstand that the Lord our God is the sustainer the maintainer the vpholder of all things that he is most properly primarily and of himselfe Lord that he is the only true prime and supreme Lord of all things yea the Lord of Lords that he alone hath absolute full free and eternall right ouer all things that are contained within the circuit of Heauen and Earth The second Iehouih they deriue as they doe Iehouah from Hauah which signifieth He was The force of this name is opened in the Reuelation of Saint Iohn chap. 1.4 in that his sâ—lutation to the seuen Churches of Asia Grace be vnto you and peace from Him which is and which was and which is to come that is from God the Father Iehouah from him that is eternall immortall and vnchangeable from him who hath his being of himselfe and giueth being to all creatures In the same chap. vers 8. I am Alpha and Omega the beginning and the end saith the Lord which is and which was and which is to come the Almighty The words are the conclusion or shutting vp of the fore-mentioned salutation and are a confirmation of that grace and peace that was to come vnto the seuen Churches from Iehouah God alone from him who is the first and the last our Redeemer the Lord of Hosts besides whom there is no God Who was who was before all and gaue to euery creature the being Who is to come who is to come continueth for euer and supporteth all euen the Almightie who exerciseth his power and prouidence ouer all This same who is who was and who is to come as before in the distinguishing of the Persons of the Trinitie it was vsed to expresse God the Father so here it is vsed to declare the vnion of substance in the whole three Persons Father Sonne and Holy Ghost It is likewise vsed Reu. 11.17 where those foure and twentie Elders which sate before God on their seats fell vpon their faces and worshipped God saying Wee giue thee thankes O Lord Almightie which art and which wa st and which art to come So is it by the Angell of the waters Reuel 16.5 where he saith Thou art righteous O Lord which art and which wa st and which shalt be Thus in the Holy Reuelation of Saint Iohn is the force of the name Iehouah opened foure seuerall times and implieth thus much 1. That God hath his being or existence of himselfe before the world was Esay 44.6 2. That He giues being vnto all things For as much as in him all things are and doe consist Act. 17.25 Exod. 6.3 Esay 45.2 Ezech. 5.17 3. That Hee giueth being to his Word effecting whatsoeuer Hee speaketh We met with this name of God Iehouah in the first Chapter of this Booke nine times in the second seuen times and twice before in this Now by the change of a vowell it is Iehouih This change of a vowell changeth not the name Iehouah or Iehouih the name is the same the most proper name of God of God whose true Latitude is his Immensitie whose true Longitude is his Eternitie whose true Altitude is the Sublimitie of his Nature whose true Profunditie being sine fundo without bottome is his incomprehensibility Bernard in his fifth booke de Consideratione cap. 13. hath a discourse to this very purpose but with some variety The question there propounded is Quid est Deus What is God The answer is Longitudo Latitudo
not well be so turned for as much as the Hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sodh signifieth as well confilium as secretum as well counsell as secret But the current of Translators is for his secret His secret By this secret of his Albertus Magnus vnderstandeth praeordinationis diuinae absconditam voluntatem the hidden will of Gods preordination Arias Montanus expounds it to be futurarum reruÌ„ cognitionem the knowledge of things to come so doth Mathurinus Quadratus Such a knowledge they meane whereof no Mathematician no Astrologer no Magician no Chaldaean no Wizard is made partaker Only the holy Prophets the seruants of our Lord God haue the priuilege and prerogatiue thereof We may not deny that Gods counsels and decrees things hid from the vnderstanding of all men and knowne only vnto God Ierem. 25.9 are the secrets of God But this secret of his whereof my text speaketh is the decree and purpose of God to bring euill vpon a Land and the inhabitants thereof to take from them 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 to make them an astonishment and a hissing and perpetuall desolations The decree and purpose of God to punish a people for sinne is his secret and this he euermore reuealeth Yet not this alone For of the secrets which God reuealeth there are three kinds One is of things supernaturall such as are the mysteries of Religion the incarnation of the Sonne of God the resurrection of the dead and the life to come These are secrets to the knowledge of which a man cannot attaine vnlesse it be reuealed vnto him from God The second is of those things which are called arcana cordium the secrets of the heart such as are the proper actions of the will and vnderstanding Secrets they are and saue to the spirit of man which is in man are knowne to none but God 1 Cor. 2.11 Act. 1.24 who is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and knoweth euery corner and creuise of the heart The third is of those things which the Schooles doe call futura contingentia such things as are not nor euer haue beene but may hereafter be And these are secrets secrets indeed only manifest vnto him by whom all things past present and to come are acted and gouerned Of these three kindes of secrets the last is that whereof my text speaketh the secret of things to come Surely the Lord God will doe nothing but he reuealeth his secret to his seruants the Prophets Hee reuealeth his secret hee openeth it he telleth it before hand he makes it knowne before it come to passe The lesson to be taken from hence is God is the only reuealer of secrets He only reuealeth things to come This truth is auouched by the Prophet Daniel in his second Chapter the 22. verse his assertion is God is He that reuealeth the deepe and secret things At the 28. verse he telleth King Nebuchadnezzar Though the wise-men the Astrologians the Magicians the Sooth-sayers cannot shew vnto the King the secret which he demandeth yet there is a God in Heauen that reuealeth secrets and maketh knowne to the King what shall be in the latter dayes He saith it againe vers 29. He that reuealeth secrets maketh knowne vnto thee O King what shall come to passe Once more vers 45. The great God hath make knowne to the King what shall come to passe hereafter The King acknowledgeth as much and thereupon saith vers 47. Of a truth Daniel your God is a God of gods and a Lord of Kings and a reuealer of secrets It is true God is the only reuealer of secrets Is it true What shall we then say to sundry predictions in Gentilisme What to those dreames which the Heathen often had What to their Oracles Hier. Comment in Esai 41. What to Apollo Delphicus and Loxias and Delius and Clarius What to other their Idols which made faire shew as if they had the knowledge of things to come and could reueale secrets Our answer is they were meere shewes no substance of truth was in them Saint Hierome in his twelfth booke of his Comments vpon Esay at the 41. Chapter thus reasoneth against them If they could fore-tell things to come why foretold they nothing of Christ Why nothing of the twelue Apostles Why nothing of the ruine and abolition of their owne Temples If they could not foretell their owne destruction how could they fore-tell either good or euill that should betide others But you will say many things were fore-told by the oracles of old Know then that from those oracles the Deuill the Father of lyes that he might not be reproued of falshood did euermore giue his answers doubtfully that you might expound them both wayes either for good or euill Such was his answer giuen to Pyrrhus King of the Epirotes when hee tooke part with the Tarentines against the Romans Câ—c 2. de Diuin ex Ennio Aio te Aeacida Romanos vincere posse I tell thee Pyrrhus thou that art of the linage of Aeacus I tell thee te Romanos vincere posse the words are ambiguous and may be rendred either for Pyrrhus thou shalt ouercome the Romans or against him the Romans shall ouercome thee The like answer was giuen vnto Croesus when he consulted the Oracle at Delphos about his expedition into Persia Herodotus Croesus perdet Halim transgressus maxima regna Croesus when hee is past the riuer Halis perdet maxima regna the words are ambiguous and may be rendred either for Croesus Hee shall destroy great kingdomes of his enemies or against him He shall lose great kingdomes of his owne With such ambiguities the Deuill in those oracles of old euermore deluded such as sought vnto him But you will say those Oracles did sometimes take place and as they fore-told so things came to passe Be it so Yet very few of them did hit which might be by chance and hap-hazzard as we say a few only of a great number falling out or the Deuill by the subtiltie of his nature and quicknesse of his vnderstanding might by some antecedent signes fore-see the effects and euents which should follow or he might fore-tell such things as by Gods permission hee should effect himselfe Now to the dreames which it is said the Heathen often had whereby they knew things to come wee say many of them were deuised either by them who affirmed they had such dreames or by the writers to win the more credit thereby Yet deny we not but they had their dreames Their dreames Of what sort There are three sorts of dreames Some are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 diuine dreames some are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or naturall some are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Diabolicall The Heathen were not much troubled with the first sort with diuine dreames Gen. 41. Dan.
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
and command vs to remoue Iosephus a noble Captaine in the warre of the Iewes after the losse of the Citie Iotapata which Vespasian the Roman Generall tooke being assembled with diuers of his souldiers in a caue where for a while they lay hid from the fury of the Enemie when they would take no way but that they would kill one the other rather than they would be taken by their enemies the Romans vseth vnto them a very patheticall speech as Egesippus lib. 3. de excidio-Hierosolymitano hath recorded it Thesaurum nobis optimum Deus dedit The Almightie God hath giuen vnto vs our life as a most precious treasury he hath shut it and sealed it vp in this earthen vessell and giuen it vs to be kept till himselfe doe aske for it againe And were it not a fault now as on the one side to deny it when he shall require it againe so on the other side to spell and cast this treasure forth which was thus committed to vs before he doe demand it If we should kill our selues Quis nos admittet ad illa sanctarum animarum consortia Who is he that shall admit vs into the company of good soules Shall it not be said to vs as once it was said to Adam where art thou so where are yee Where are yee who contrary to my commandement are come from whence yet you should not because yet I haue not loosed you from the bonds of your bodies Where are yee Where The same Iosephus in the same speech of his as himselfe hath deliuered it lib. 3. de bello Iudaico cap. 14. will tell you where it is most likely they are Quorum manus in seipsos insanierunt eorum animas tenebrosior Orcus suscipit the soules of them who haue killed themselues are descended into Hell And so much Saint Hierom seemes to affirme in an Epistle of his to Paula concerning the death of her daughter Blaesilla where he makes God thus to speake Nullam animam recipio quae me nolente separatur à corpore I will receiue no soule which against my will goeth out of the body to which I haue committed it Beloued without Gods exceeding mercy whereof no man can presume nay great and mighty preiudice is to the contrarie it will be very ill with them who doe aduenture to slay themselues Let then those of the Heathen whom euen now I mētioned Cato Vticensis Antony Cleopatra and Thraseas let Abimelech and Saul let others be famous for killing themselues let it be said of them that it was not bloud but honour that gushed out of their sides yet are they not warrants for vs Christians to doe the like We haue a better Master Christ Iesus the Righteous He hath taught vs a better lesson namely that aduersity and bitter affliction must be borne with patience that in our miseries and calamities we are to expect what end God will make and not to hasten the issue in our selues Maior animus meritò dicendus est qui vitam aerumnosam magis potest ferre quà m fugere August de Ciuit. Dei lib. 1. cap. 22. He is worthily said to haue true fortitude that can with patience beare the sorrows which are assigned and allotted out for his portion whereas he that fearefully flyeth from them is no better than a coward Quis enim ignorat foemineae timiditatis esse Cequaeus Comment in August de ciu Dei lib. 1. cap. 24. muliebris formidinis ne moriare mori velle Iosephus in that his Oration now cited out of * De Excid Hieros l. 3. c. 18. Hegesippus Who knowes it not to be effeminate timorousnesse and woman-like faint-heartednesse to be willing to die that thou die not to kill thy selfe that another kill thee not So is it beloued This same 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this same 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this same selfe-killing at the best is no better than the badge of an abiect and a base minde None of the Saints in their greatest miseries nor Ioseph nor Iob nor Dauid nor Daniel nor other thought of any such way to rid themselues out of trouble No. Though they felt the sharpnesse of pouerty the sting of infamie the paines of diseases and the horrour of death yet their courage quailed not but they spurned aside all manner of despaire And for the sweetnesse they found in the fauour and grace of God they were well content not only to be depriued of all worldly delights and earthly pleasures but also to embrace the rod of their heauenly Father and patiently to endure the weight of the crosse laid on them These beloued these are fit patternes for our imitation Wherefore let vs not be dismaid with any crosse or affliction Let not the extremity of the paine nor the sharpnesse of the misery nor the continuance of the sicknesse daunt our courage no though these calamities befall vs in the sight of our enemies Nay though we be giuen vp into the hands of our enemies who will triumph and reioyce at our downefall yet will we not offer violent hands vnto our selues wee will not cut asunder that which God hath ioyned we will not seeke for ease by shortning of our liues Whatsoeuer ill shall betide me I will say with Ieremie Chap. 10.19 Truly this is my griefe and I will beare it And my griefe will be the more if in time of misery mine enemie insult and triumph ouer me This is a case that hath much troubled Gods holy ones as in part you haue already heard It much troubled holy Dauid And therefore he prayeth against it Psal 13.4 Consider and heare me O Lord my God and why Lest mine enemie say I haue preuailed against him and those that trouble me reioyce when I am moued The like eiaculation he hath Psal 38.16 and his reason there is the same Lest mine enemies should reioyce ouer me who when my foot slippeth doe magnifie themselues against me The same Dauid vpon the newes of the death of King Saul and Ionathan his sonne willing to preuent the opprobrious and disgracefull insultations and vpbraidings of the enemie giues a charge for secrecie as much as might be 2 Sam. 1.20 Tell it not in Gath publish it not in the streets of Askelon lest the daughters of the Philistines reioyce lest the daughters of the vncircumcised triumph The little flocke of the righteous the holy Church her selfe is sensible of the insolencie of an enemie Micah 7.8 O thou enemie of mine reioyce not at my fall for I shall get vp againe Vpon these particulars and the like dependeth the truth of the obseruation propounded 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 Will they be the more grieuous vnto vs if our enemies be made priuy vnto them What is the reason The reason is because it is a propertie of wicked men enemies to piety wonderfully to
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
made In domo Iacob In the house of Iacob Heare yee and testifie in the house of Iacob saith the Lord God the God of Hosts Vers 13. In the other part which is of the matter to be testified wee may obserue 1. That God is fully resolued to punish Israel for sinne A day there is 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 palaces the chiefest places of their habitation euen to their demolition and ruine 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 and that we haue in the end of this Chapter in two words 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. Thus haue you the diuision of this text the branches are many all obseruable and worthy your attention Order requireth that I begin with the first part which was the mandate for the testification the first branch whereof was of the giuer thereof and that was Hee that might best doe it euen the Lord called here Dominus Iehouih Deus exercituum The Lord God the God of Hosts These names of God haue no small weight They serue to seale the truth of this Prophecie Amos might haue said in briefe Saith the Lord or the Lord God as he had said oft before but not content therewith he now addeth a third title or appellation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Elohei hatzebaoth the God of Sabaoth He is called also Iehouatzebaoth 1 Sam. 4.4 the Lord of Sabaoth In your Te Deum that excellent Canticle of Ambrose and Augustine he is stiled the Lord God of Sabaoth Sanctus Sanctus Sanctus Dominus Deus Sabaoth Holy Holy Holy Lord God of Sabaoth This name of Sabaoth is retained by Saint Paul Rom. 9.29 and he hath it from Esay 1.9 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Except the Lord of Sabaoth had left vs a seed we had beene as Sodoma and made like vnto Gomorrah Saint Iames hath it in his Epistle Chap. 5.4 Behold the hire of the labourers which haue reaped downe your fields which is of you kept backe by fraud crieth and their cry is entered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 into the cares of the Lord of Sabaoth There are of the Ancient who haue taken this name Sabaoth for one of the names of God Saint Hierome Epist 136. writing to Marcella of the ten Hebrew names of God saith the fourth is Sabaoth Quartum nomen Dei est Sabaoth quod Septuaginta virtutum Aquila exercituum transtulerunt The fourth name of God in Hebrew is Sabaoth which is by the LXX translated Virtutum by Aquila Exercituum Both words Virtutes and Exercitus signifie the same thing military forces an host or band of armed souldiers Isiodore Bishop of Hispalis Orig. lib. 7. cap. 1. agreeth with Saint Hierome Quartum nomen Dei dicitur Sabaoth Psal 24.10 quod vertitur in Latinum exercituum siue virtutum de quo in Psalmo ab Angelis dicitur Quis est iste Rex gloriae Dominus virtutum The fourth name of God is Sabaoth turne it into Latine it will be Exercitus or Virtutes hosts or bands of armed souldiers whereof the Angels in the Psalme doe speake Who is this King of glory Dominus virtutum the Lord of Hosts he is this King of glory The Author of the Looking-glasse in the ninth Tome of Saint Augustines workes the tenth Chapter of that booke speaketh thus vnto the Lord Tu mitis benigne fortis zelotes Sabaoth inuictissime O thou meeke and gracious strong and iealous and most inuincible Sabaoth Origen Hom. 4. in Esaiam vpon those words of the Song of the Seraphins Holy Holy Holy Lord God of Sabaoth saith Sabaoth is by Aquila's interpretation Dominus militiarum the Lord of Hosts But in this place he seemeth to be maimed and vnperfect Drusius in his 23. Epist corrects him by adding Adonai vnto Sabaoth thus Adonai Sabaoth is by Aquila's interpretation Dominus exercituum the Lord of Hosts So the meaning is good and is confirmed by Epiphanius lib. 1. haeres 26. Aquila euery where in the old Testament for Adonai Sabaoth hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and that is Dominus exercituum the Lord of Hosts As for Saint Hierome and Isidore and the Author of the Looking-glasse Drusius is of opinion they were deceiued in taking Sabaoth for a name of God Beleeue me saith he Sabaoth is neuer said of God but it is either Deus Sabaoth or Dominus Sabaoth either the God of Sabaoth or the Lord of Sabaoth And he is in the right For indeed Sabaoth is no name of God nor is it euer found alone if it be spoken of God Elegantly to this purpose saith Epiphanius lib. 1. Haeres 40. against the Archontici 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the name of Sabaoth hath the interpretation of Hosts and therefore the Lord of Sabaoth is the Lord of Hosts It is well knowne to euery one that is conuersant in holy Scripture that the Scripture where it vseth the name of Sabaoth speaketh not after this manner 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sabaoth hath said vnto me or Sabaoth hath spoken but thus Dicit Dominus Sabaoth saith the Lord of Sabaoth and that is if you will interpret the Lord of Hosts Saint Ambrose his interpretation of this name Sabaoth I may not well passe by It is Lib. 4. de fide ad Gratianum cap. 1. There vpon those words of the 24. Psalme Dominus Sabaoth ipse est Rex gloriae the Lord of the Sabaoth he is the King of glorie he saith Sabaoth interpretes alicubi Dominum virtutum alicubi Regem alicubi Omnipotentem interpretata sunt Interpreters haue rendred the name of Sabaoth sometime by the Lord of Hosts sometime by the name of King sometime by the name of Almighty But the place is manifestly vicious For Sabaoth no where signifieth a King nor haue Interpreters any where so rendered it To correct that errour Drusius for Regem readeth exercituum and he proues his correction out of Eucherius whose words are Sabaoth exercituum siue virtutum an t vt aliqui volunt omnipotens Sabaoth is for signification as you would say of armies or of hosts or omnipotent Sabaoth is rendred Omnipotent or Almighty by the Septuagint as in other places so in this text of mine
vttered by the Prophets is nothing else but the word of God conueyed vnto vs by ministery of his Prophets That so it is wee are assured by the Protestation that God himselfe maketh Hos 12.10 I that am the Lord thy God I haue spoken by the Prophets and I haue multiplied visions and vsed similitudes by hand or by the ministery of the Prophets The like phrase is vsed by Haggai Chap. 1.1 to shew that his prophecie was the very word of God In the second yeare of the reigne of King Darius came the Word of the Lord by the hand or by the ministery of Haggai the Prophet vnto Zerubbabel Haggai was but a conduit to conuey the Word the Word was the Lords This is that we reade Hebr. 1.1 that God at sundry times and in diuers manners spake in time past vnto the Fathers by the Prophets Hence appeareth the harmony consent and agreement of all the Prophets euen from the first vnto the last Adam Seth Enoch Noe Abraham Moses Dauid Esay and the rest not one of them spake one word of a naturall man in all their ministery but only the words of him that sent them they spake not of themselues it was God that spake in them Whensoeuer was the time whosoeuer was the man wheresoeuer was the place whatsoeuer was the people the words were Gods God spake by the mouth of his holy Prophets And for this cause when we preach vnto you we say not you are to beleeue vs in what wee say quia nos dicimus because we say it but quia dicit Dominus because the Lord saith it And if it be demanded whence it may be knowne that our sayings are the Lords sayings we answer it is knowne ex Scripturis by this or that place of Scripture To the Scriptures we are tyed as the Leuites were to the Law Deut. 17.11 From the Law they might not decline either to the right hand or to the left nor may wee from the Scriptures They were to teach according to the Law and we according to the Scriptures The voice of the Law was their rule the voice of the Scriptures must be ours The voice of the Scriptures must be our rule But saith the Romanizing Papist the Scripture hath no voice at all but is res muta Sleid. Com. l. 23. a dumbe thing The Bishop of Poitiers in the infamous conuenticle of Trent was of this minde Scripturam esse rem inanimem atque mutam that the Scripture is a dead and a dumbe thing Controu 3. de Eccles as are all other Politicke Lawes Albertus Pighius before that time had discouered his opinion of the point Esse Scripturas mutos iudices that the Scriptures are dumbe iudges and therefore vnfit to haue matters of controuersie put ouer to their iudgement Petrus à Soto saith as much in effect Schol. de Euchar. Defens 3. calling the Scripture Literam mutam non respondentem a dumb letter that giues no answer This is but one of the many blasphemies which Papists haue vttered to the disgrace of holy Scripture against whom to the honour thereof wee maintaine this assertion Scripturam non esse mutam ac vocis expertem the Scripture is not dumb and speechlesse but hath a voice a cleare voice easie to be heard except we be deafe For the confirmation of this our assertion I produce that of Saint Paul Rom. 3.19 Whatsoeuer things the Scripture saith it saith to them that are vnder the Law the Greeke word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it speaketh to them that are vnder the Law It speaketh therefore it is not dumbe Moses ascribeth to the Law a mouth Deut. 17.11 and Pagnines translation there is ex ore Legis the Priests were to teach according to the mouth of the Law And why I pray you hath the Law a mouth if it cannot speake If exhortations of holy writ doe speake why may not precepts prohibitions expostulations and other passages speake as well There is an exhortation that speaketh vnto you as children Hebr. 12.5 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it speaketh and thus it speaketh My sonne despise not thou the chastning of the Lord nor faint when thou art rebuked of him The Scripture euery where speaketh 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a phrase often iterated in the New Testament is a sure euidence that the Scripture is not dumbe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 4.3 What saith the Scripture Abraham beleeued God and it was counted vnto him for righteousnesse That Scripture is Gen. 15 6. and therefore the Scripture in Genesis speaketh 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 9.17 The Scripture saith vnto Pharaoh What Euen for this same purpose haue I raised thee vp that I might shew my power in thee that Scripture is Exod. 9.16 and therefore the Scripture in Exodus speaketh 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 10.11 The Scripture saith whosoeuer beleeueth in him in Iesus Christ shall not be ashamed that Scripture is Esay 28.16 and therefore the Scripture in Esay speaketh 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith the Scripture from this phrase so often reiterated in the New Couenant I may conclude for the whole Scripture that it hath a voice and speaketh and therefore that it is neither dead nor dumbe as the aboue alleaged Popish Authors haue imagined It hath a voice and speaketh This voice is the voice of God For God in the Scriptures speaketh with vs familiarly as a friend speaketh with a friend Quasi amicus familiaris sine fuco ad cor loquitur indoctorum atque doctorum Augustine to Volusian Epist 3. God in Scriptures daily speaketh to vs and hee speaketh plainly to the heart as well of the vnlearned as of the learned to the heart of euery one of vs. Now as God in the Scriptures speaketh to vs so we cannot but acknowledge that he speaketh vnlesse we be without his holy Spirit Sic enim loquitur nobiscum vt nos eius sermonem intelligamus Ambrose to Irenaeus Epist 5. So God speaketh with vs that we may vnderstand his speech And this that which aboue I vndertooke to proue that God now adayes speaketh that he may be heard of his Ministers And sith he so speaketh my doctrine will thereupon follow The Minister of the Gospell is to heare what God speaketh before he presume to deliuer his message to the people He is to heare what God speaketh before he make his contestation to the house of Iacob It is the order prescribed in my text Heare first then testifie Heare and testifie in the house of Iacob The vse of the point now deliuered is two-fold one concerneth the Preachers of the Gospell the other the Hearers The Preachers are to heare what God speaketh and then to testifie and beare witnesse thereof to the house of Iacob to the people of God They must remember they are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Cor. 5.20 Ambassadors of God in Christs stead and that to them is committed the ministery of reconciliation and therefore they may
euill deeds Another reason hereof may be because all power is of God and from him alone There is no creature in the world deuill man or other that hath power any way to hurt or molest vs but from the Lord. All power is his Hee alone makes the earth to open her mouth and a Exod. 15.12 Numb 16.32 swallow vp his aduersaries He alone b Iob 9.5 remoueth mountaines and ouerturneth them He it is that saith to the North c Esa 43.6 Giue vp and to the South Keepe not backe and to the Deepe d 44.27 Be dry He diuideth the e 51.15 roaring Sea measureth the f Iob 28.25 winds and waters g Dan. 4.25 ruleth in the kingdomes of men Whatsoeuer he is pleased to doe h Psal 135.6 that doth He in Heauen and in Earth in the Seas and all deepe places There is no power but from him And therefore for this reason also it is true that Whatsoeuer visitation or punishment befalleth vs in this life it is laid vpon vs by the hand of God by his good will and pleasure From the reasons of this obseruation proceed we to see what profit we may reape from hence for the bettering and amendment of our sinfull liues First from hence we learne in all our troubles and calamities to looke vp to God as the chiefe and principall Author of them from whom they come and vpon our selues and our sinnes the sole procurers of them and for whose sake they are sent Eliphar among his aduertisements giuen vnto Iob hath this for one Misery commeth not forth of the dust neither doth trouble spring out of the ground Iob 5.6 Warning Iob thereby to haue an eye to God as the Author of his affliction It s very true affliction comes not vpon vs at all aduentures it proceedeth not from the Earth or the Aire or the Heauen it is the hand of God that is heauy vpon vs for our sinnes Great is our folly that we gaze about here and there wandring vp and downe in our owne imaginations and searching all the corners of our wits to finde out the causes of our calamities without vs whereas indeed the true and right cause of them is within vs. Wee are euermore accusing either heat or cold or drought or moisture or the aire or the ground one thing or other to be the cause of our miseries but we will not be brought to acknowledge their true and proper cause euen the sinne that reigneth in vs. I deny not but the Lord hath secret causes whereof wee know not either the manifestation of his owne workes or the triall of our faith yet the reuealed and originall cause of all our miseries hath his beginning and spring-head from within vs from our iniquities The Prophet Ieremy Lament 3.39 makes this enquiry Wherefore should a liuing man complaine a man for the punishment of his sinne wherefore should he complaine Whereunto he fits this answer man suffereth for his sinnes implying thus much that it is meere folly for a man to vex his soule in mis-iudging of his estate and seeking by-paths to winde himselfe out of miseries sith miseries befall no man but for his sinnes Whereupon sweetly Pellican Non murmuret afflictus contra Dominum Let not the man that is in affliction murmure against the Lord for the Lord doth all things well Sed si quid patitur imputet peccatis suis quae Deus impunita non sinit But if he suffer any thing let him lay the blame thereof vpon his sinnes which God leaueth not vnpunished Our blessed Lord and Sauiour Iesus Christ hauing cured the man that had beene diseased eight and thirty yeeres and finding him in the Temple aduised him to consider the cause of his so long and lamentable a visitation saying vnto him Behold thou art made whole sinne no more lest a worse thing come vnto thee Ioh. 5.14 intimating that his disease of so long continuance was laid vpon him for his sinnes Out of doubt this diseased man thought himselfe happy when hee was restored to health yet lest he should rest therein our Sauiour telleth him he must change his heart and sinne no more lest a worse thing should befall him Sciebat Dominus ei quem salvum fecerat meritis peccatorum illum etiam carnis accidisse languorem Augustine de fide operibus cap. 20. The Lord knew that that same infirmity of body vpon the man whom he had healed befell him for his sinnes sake I need not presse other instances of holy Writ for the further illustration of the point in hand sith my Text is plaine for it By my Text its plaine that the visitation which the Lord was resolued to lay vpon the house of Iacob was for the preuarications thereof it was for their reuoltings and transgressions and wickednesse it was for the sinnes of Israel The sinnes of Israel were the cause of Gods visitation vpon them Wherefore Beloued let euery visitation of God vpon vs be vnto vs a Sermon of repentance to put vs in remembrance of our sinnes and to admonish vs not to sow any more vpon the furrowes of vnrighteousnesse lest we reape a more plentifull haruest of affliction and whensoeuer any visitation shall be vpon vs let vs desire God to sanctifie the crosse vnto vs that it may consume sinne in vs and prouoke vs to a more holy conuersation Thus haue you your first vse Now in the second place the consideration of this truth that whatsoeuer visitation or punishment befalleth any of vs in this life it is laid vpon vs by the hand of God may teach vs to haue patience in our troubles not to repine or grudge when we are vnder the rod of affliction Sith it is the hand of God that doth visit vs we are to take it patiently as a dutifull child beareth the chastisements of his louing father This was the practise of holy Dauid Psal 39.9 where he saith Obmutui non aperui os meum quoniam tu fecisti Lord I was dumbe and opened not my mouth because thou didst it Quoniam tu fecisti because thou didst it this was the fountaine whence he drew his patience To the reuilings of the wicked to their reproaches to their malicious detractions to their scoffings to their iniurious speeches Obmutuit he answered not a word but was as the man that is dumbe as he that hath no tongue as he whose mouth is shut he excused not himselfe he returned no euill language but he held his peace and bore it patiently The fountaine of this his patience was Quoniam tu fecisti because thou didst it Lord thou didst it But thou art a Father I am thy sonne therefore what thou didst thou didst it for my good and therefore I hold my peace Out of this fountaine Iob drew his patience When he had lost his children and was depriued of all his goods he murmured not nor charged he God foolishly All he said was Dominus
Hos 4.19 c. and say to the moulten images Ye are our gods Other places I might produce to warrant this confusion and shame of the Idolater but the time forbids me Yet an example hereof you haue in Baals Priests 1 King 18.29 who were confounded with shame when they were in the sight of the people abandoned of his helpe when they most needed and implored it Thus is my doctrine confirmed Will you now see how vsefull it is Here then see condemned all such as doe religiously worship for God that which is not God such are Infidels who worship deuils men and other creatures erecting to their honour grauen and carued images pictures and statues From this Idolatry we may not exempt the now-Church of Rome for that she yeeldeth religious worship to creatures Angels and men and to men not such onely as haue beene held for Saints in respect of their faith and holy life but also such as haue beene noted for their wicked conuersation as their Saint George Saint Francis Saint Dominick Ignatius Loiola and the like yea such as neuer had any being in the world as their Saint Hippolytus Saint Christopher Saint Catharine fictitious and counterfeited Saints to such they haue set vp pictures images and statues and those forsooth must be worshipped and that with religious worship And doe they not thinke you deserue it sith they are so wonderously decked and adorned Garlands and Coronets are set on their heads precious pearles hang about their necks their fingers shine with rings beset with precious stones their bodies are clothed with garments stiffe with gold And are not these worthy to be adored If you should see the images of their men Saints you would beleeue they were some Princes of Persia by their proud apparell and the idols of their women-saints you would take to be some nice and well trimmed harlots tempting their Paramours to wantonnesse The Churches and Chappels that are thus bedeckt and trimmed are they not as this Bethel with her golden calfe Yes And if there be no reformation a time will come when the lot of Bethel shall be theirs euen to those Idoll-houses desolation and confusion to the Idolaters Secondly shall idolatrous places and persons be punished they with desolation these with confusion Let the consideration hereof inflame our hearts to be more zealously thankfull to the Lord for that hauing freed vs from Heathenish and Antichristian darknesse from idolatry and the seruice of grauen images he hath giuen vs the cleare light of his gracious Gospell through the illumination whereof wee may bee brought to the right knowledge of the true worship of him the onely liuing God For so by his sole goodnesse are wee deliuered from all feare of the punishment allotted to Bethel and the worshippers of the Idoll there Thirdly from this consideration we are to be admonished that abhorring and renouncing idols and all manner of idolatrous superstition which will leaue vs without helpe and hope in our greatest extremities we doe cleaue fast vnto the true Iehouah performing vnto him such faithfull and sincere seruice as he requireth in his Word without the mixture of humane inuentions so shall we in the day of visitation bee preserued from all euill But say that the Lord for his glory and our triall will bring vs to the touchstone of aduersity and suffer vs to taste of some calamity and misery yet will he giue vs such a comfortable feeling of his fauour and will so arme vs with power and patience to beare our troubles that we shall not need to feare confusion There is no feare of confusion or shame where true religion is No there is none True religion cleansed from all dregs of Idolatry maketh not ashamed So saith the kingly Prophet Psal 34.5 They shall looke vnto him and run vnto him and their faces shall not not be ashamed They the truly religious the humble and faithfull shall looke vnto the Lord shall diligently and carefully attend for aid and succour from him they shall runne vnto him with haste in their troubles in assurance of finding ease and their faces shall not be ashamed They shall not hang downe their heads and countenances for shame as they were wont to doe but shall lift vp their heads shall looke on high and shall goe with confidence to the God of their saluation That promise of the Lord Ioel 2.26 My people shall neuer be ashamed repeated in the verse following My people shall neuer be ashamed is a promise to the religious for the religious only are his people My people saith he shall neuer be ashamed O what a maruellous benefit a man hath by religion which he cannot haue by any other thing in the world There is nothing in all our life whereof we haue not need to repent except it be our religion the feare of God Our words our workes our gettings our spendings our wandrings vp and downe our negligence in our vocations our sleeping our eating our drinking out of measure of all these we haue need to repent Our thoughts our toyes our trifles our wantonnes our lust our hatred our wrath our malice our many other enormities of all these we may well be ashamed but of true religion and the feare of the Lord we neither need to repent nor to be ashamed If thou forsakest the world and hatest Idols and beleeuest in the Lord and mournest for thy sins and studiest the Scriptures and hearest the Preachers and obeyest the Gospell and prayest and watchest and fastest and endurest many troubles and art ready to die if need be and all for loue of the Lord Iesus thou needest not to repent or to be ashamed hereof For happy art thou Thou hast fought a good fight Goe on with courage finish thy course keepe the faith Henceforth there is laid vp for thee a Crowne of righteousnesse which the Lord the righteous Iudge shall giue thee in that greaâ— day of his visitation and not vnto thee onely but to them also that loue his appearing euen to vs all holy Father let that Crowne be giuen for thy sweet Sonne Iesus Christ his sake Amen THE Seuenteenth Lecture AMOS 3.15 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. WHen God punisheth the sinnes of a Nation he vseth such seuerity that hee spaâ—eth not the very places wherein the sinnes were acted Hereof this Scripture yeelds a demonstration It presents vnto vs a resolution of God to punish the sinnes of Israel The places where they sinned were either religious or prophane Religious were the places of their publike assembly for the worship of their Gods Prophane places were all other of ordinary and common vse as their edifices and houses of habitation of all sorts Both places religious and prophane had their parts in the punishment here resolued vpon The resolution for the punishment is in the beginning of the fourteenth
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
and by Gualter Non conuertam eum I will not turne the Ammonite that is I will not recall the children of Ammon to the right way they shall runne on to their owne perdition By Caluin Non ero ei propitius I will not be fauourable to the Ammonites By Mercer Non parcam et I will not spare the Ammonites According to their deserts so shall it be vnto them By Iunius Non auertam istud I will not turne away the punishment wherewith I haue resolued to punish them I am the Lord I am not changed The summe is if the Ammonites had offended but once or a second time I would haue beene fauourable to them and would haue recald them into the right way that so they might be conuerted and escâ—pe my punishments but now whereas they doe daily heape transgression vpon transgrâ—ssion and make no end of sinning I haue hardned my face against them and will not suffer them to be conuerted but indurate obstinate as they are I will vtterly destroy them For three transgressions of the children of Ammon and for foure I will not turne to it Here are you to bee remembred of a doctrine sundry times heretofore commended to your Christian considerations Many sinnes doe plucke downe from heauen the most certaine wrath and vengeance of God vpon the sinners God is of pure eies and beholdeth not iniquity Hee hath laid righteousnesse to the rule and weighed his iustice in a ballance The sentence is passed forth and must stand vncontrolable euen as long as the Sun and Moone Tribulation and anguish vpon euery soule that doeth euill The soule that sinneth it shall be punished God makes it good by an oath Deut. 3.2.41 That he will whet his glittering sword and his hand shall take hold on iudgement to execute vengeance for sin His soule hateth and abhorreth sin his law curseth and condemneth sin his hand smiteth and scourgeth sin Sinne was his motiue to cast downe Angels into Hell to thrust Adam out of Paradise to turne cities into ashes to ruinate nations to torment his owne bowels in the similitude of sinfull flesh Because of sinne hee drowned the old world and because of sinne ere long will burne this Thus doe many sinnes plucke c. One vse of this doctrine is to teach vs heedfulnesse in all our wayes that we doe not by our many sinnes prouoke Almighty God to high displeasure A second vse is to moue vs to a serious contemplation of the wonderfull patience of Almighty God who did so graciously forbeare these children of Ammon till by three and foure transgressions by their many sins they prouoked him to indignation These things I haue heretofore laboured to lay vnto your hearts Now therefore I proceed to the third part of this Prophecie wherein you haue the declaration of that grieuous sinne by which the children of Ammon so highly offended This their sinne was the sinne of cruelty expressed in these words Because they haue ript vp the women with childe of Gilead and amplified by the end of so foule a fact That they might enlarge their border They haue ript vp women with childe of Gilead that c. Women with childe the word in the originall is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and is i Pagnin in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mercer Caluin rendred by some mountaines by some cities fortified and high as mountaines as if the meaning were either that the Ammonites had made for themselues a passage into the territories of the Gileadites through the mountaines that lay betweene them a thing not impossible for we read of Annibal that k Liuius lib. 21. he with fire and vinegar made way through a great rocke vpon the Alpes for his army and carriage or that the Ammonites had vanquished and subdued the fortified cities of the Gileadâ—â—â— to the enlarging of their borders But I retaine our English translation women with childe as very agreeable to the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They haue ript vp women with childe Immane facinus surely this was an outragious cruelty yet such as hath its parallel we read of the like in 2 King 8.12 Elizaus telling Hazael King of Syria of the euill that he should doe the children of Israel saith Their young men thou shalt slay with the sword and shalt dash their infants against the stones and rent in peeces their women with childe The like cruelty did Menahem King of Israel exercise against the inhabitants of the citie Tiphsah her borderers euen vnto Thirtzâ— as appeareth 2 King 15.16 He ript vp all their women with childe Hoseah also chap. 14.1 thus prophesieth against Samaria Samaria shall be desolate for she hath rebelled against her God they shall fall by the sword their infants shall be dashed in peeces and their women with child shall be ript You see dearely beloued that this outragious cruelty of ripping vp women with childe mentioned in my text was not altogether vnusuall The women vpon whom this cruelty was practised are here said to haue beene of Gilead Of this land of Gilead I haue heretofore largely spoken in my seuenth Lecture vpon this prophecie occasioned by the 3. ver of this chapter where it is obiected to the Syrians of Damascus that they threshed Gilead with threshing instruments of iron Then I shewed that the land of Gilead was possessed by the Reubenites Gadites and halfe tribe of Manasseh Num. 32.33 Whereby it is plaine that the Gileadites were Israelites Here then these women with whom the Ammonites dealt so barbarously as to rip them vp when they were great with childe were of Iacobs posterity they were Jsraelites the lot and portion of Gods owne inheritance For so prodigious a cruelty we see Almighty God is here resolued to be auenged on the children of Ammon The doctrine arising hence is this Cruelty is a sinne very hatefull vnto God This doctrine I haue heretofore out of this place confirmed vnto you it is also plainly grounded vpon my text and therefore I passe it ouer The vse of it is to worke in vs the loue of clemency and mercifulnesse You may be many waies guilty of cruelty If you fight with or beat your neighbour or maime his body Leuit. 24.19 20. If by any meanes you procure the death of your neighbour Gen. 4.8 If you vse your neighbour discourteously or make him your laughing stocke or taunting recreation Leuit. 19.14 If you vse any of Gods creatures hardly Deut. 22.6 If you doe wrong to strangers Exod. 22.21 If you molest fatherlesse children and widowes Exod. 22.22 If you be too seuere in punishing your seruants or children Deut. 25.3 If you wrong the poore either by lending him your money vpon Vsury Exod. 22.25 or by not paying him his hire Deut. 24.14 or by not restoring his pledge Exod. 22.26 or by withdrawing your corne from him Pro. 11.26 If you offend but in the least of these your are guilty of cruelty and doe transgresse Gods holy commandements
the Lord ô my soule and forget not all his benefits Forget not All Nay Forget not any of his benefits Remember them all either first or last Now from the non-obseruance of the order of the Historie in this enumeration of Gods benefits vpon Israel we are particularly to speake of the benefit mentioned in the second place It is their deliuerance out of Egypt The words are Also I brought you vp from the land of Egypt I Iehovah It is his name ver 6. 11. I Iehovah the onely true euerlasting and Almighty God I a Trinitie in Vnitie and the Vnitie in Trinitie Father Sonne and Holy Ghost I who destroyed the Amorites before you and for your sakes I also brought you vp from the land of Egypt I brought you vp It well expresseth the originall which word for word is ascendere vos feci I made you to ascend Nam ex Aegypto ascenditur Iudaeam versus sayth Drusius from Egypt to Iudaea you must ascend and it is a tradition of the Hebrews Iudaea est altior Egypto Iudaea stands higher then Egypt It s affirmed Deut. 10.22 It s there sayd that Iacob with threescore and ten persons went downe into Egypt Iacob with his familie went from Canaan from Iudaea and went dâ—â—ne into Egypt Canaan therefore and Iudaea stood higher then Egypt I brought you vp or I made you to ascend from the land of Egypt From the land of Egypt a Maginus in descrip Aegypti pag. 203. a Egypt is a most noble region and famous much spoken of by writers sacred and prophane Some would haue it to be one of the parts of the world a diuerse part from Asia and Africa and to be betweene them both Others supposing the riuer Nilus the great riuer of Egypt to be the fittest bound to part Asia from Africa doe make Egypt to pertake of both Asia and Africa One part of Egypt they place in Asia the other in Africa The Iesuite Lorinus Comment in Act. Apost cap. 2. 10. makes it a part of Asia Maior He sayth it is a well knowne region of Asia the greater neere vnto Africa But b Lib. 4. Geogr. cap. 5. Tab. 3. Aphricae pag. 98. Ptolomee and the greatest part of Geographers and other writers holding the gulfe of Arabia or the Red Sea to be the fittest bound to sever Asia from Africa haue placed Egypt in Africa This is the most receiued opinion and worthiest to be embraced The land of Egypt is in Africa and is by an c Georg. Abbot the description of the world I. 4. b. Isthmos or a narrow streit of ground ioyned to the Holy land It was of old a land very fruitfull as fruitfull as any almost in the world though in these dayes it doth not answere to the fertilitie of former times From the land of Egypt The Hebrew cals it the land of Mizraim It s so called in my text and else-where generally in the holy Scriptures and hath its name from Mitzraim one of the sonnes of Ham of whom we read Gen. 10.6 He first inhabited that part of Africa which was afterward called Egypt When it first began to be called Egypt it s not easily defined Some say it was first called Egypt in Moses his time when Ramesses surnamed Egyptus sonne of Belus and brother of Danaus was King of the land Ramesses otherwise called Aegyptus began his raigne in the 29 yeare from the going of Israel out of Egypt Of this opinion is d Ad annum Mundi 2482. Funccius in his Chronologie S. e Willet vpon Gen. c 10. p. 120 Perâ—t in Gen. Tom. 2. lib 15. Disp 1. p. 412. Augustine lib. 18. de civ Dei cap. 11. following f Ad annum Mundi 3720. Eusebius in his Chronicle sayth this happened in Iosuahs time more then eight hundred yeares after the floud According to the computation of Manethon an Egyptian Chronographer cited by Iosephus in his g Pag. 451. b first book against Apion It was three hundred ninetie and three yeares after Moses leading Israel out of Egypt Whensoeuer it was first called Egypt it s not much materiall Were it first so called in Moses his time or after in Iosuahs time or yet after 393. yeares from Israels going vp from thence it was many a yeare so called before our Prophet Amos wrote this his Prophecie And yet our Prophet here retaineth the old Hebrew name Mizraim Also I brought you vp 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from the land of Mizraim it is in our Language from the land of Egypt But what benefit was it for Israel to be brought vp from the land of Egypt Had they not there a sweete habitation Were they not planted in the best of the land in the land of h Gen. 47.11 Ramesses in the land of i Vers 6. Goshen It may not be denyed but that Egypt of it selfe was a very goodly fruitfull and commodious countrey yet was it very beneficiall to the Israelites that they were thence deliuered and that in two respects one was because the people of the land were superstitious the other because they were full of crueltie First the Egyptians were a superstitious people They had as the Greeks and Romans had their Gods maiorum gentium and their Gods minorum gentium Gods of greater authoritie and Gods of lesse They had for their Gods manie a beast Athenagoras a Christian Philosopher in his embassage or apologie for the Christians to the Emperours Antoninus and Commodus witnesseth that they bestowed diuine honors vpon Cats and Crocodils and Serpents and Aspes and Dogs Arnobius in his first Booke against the Gentiles sayth they built stately Temples felibus scarabaeis buculis to Cats to Beetles to Heyfers Cassiodore in his tripartite historie lib. 9. cap. 27. tels of the Image of an Ape which they adored and cap. 28. hee sayth that a nest of Rats was their God Many other k Accipitres Noctuas Hircos Asinos Hieronym in Esai 11. Tom. 5. p. 51. a Cironius Hieron in Ioel. 3. Tom. 6 pag. 67. d. beasts did they adore Here their superstition rested not it proceeded to the plants of the earth to base plants to leekes and onyons Leekes and onyons were to them for Gods Porrum l Hieron in Esai 46. Tom. 5. pag. 172. a caepe nefas violare Iuvenal Sat. 15. could note it O it was a wicked and detestable act to doe any hurt to a leeke or onyon At such their ridiculous superstition he by and by scoffeth O sanctas gentes quibus haec nascantur in hortis Numina Surely they are holy Nations that haue such Gods growing in their gardens Mad Egypt So the Poet stiles it in the beginning of his Satyre And could it be lesse then mad when it was besotted and bewitched with such foule and monstrous adoration Well might Minutius Felix in his Octavius call those Gods of the Egyptians non numina sed portenta Gods they were not they were monsters Well might