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
punishment or affliction But why euill Surely euery reuengement euery paine euery punishment euery affliction that befalleth vs in this life is good It is good First because it is laid vpon vs by God who is of himselfe and absolutely good Secondly because it is iust and whatsoeuer is iust must needs be good Thirdly because it hath a good end the glory of God and the saluation of the elect For these reasons it cannot be denied but that euery reuengement paine punishment and affliction is good Why then is it in my Text and elsewhere called euill I answer according to my second distinction Reuengements paines punishments and afflictions are called euils not because they are euills indeed and of their owne nature but only in regard of our sense estimation and apprehension The very torments of Hell eternall fire and outer darknesse are not indeed and of their nature euill Mala sunt his qui incidunt in ea saith Irenaeus aduersus haereses lib. 4. cap. 77. they are euill to such as fall into them but Bona ex justitia Dei good they are as they are from Gods iustice What Irenaeus saith concerning Hell-torments the same is true of the aduersities the crosses the scourges the afflictions that befall men in this life Euils they are called and God is said to doe them But how euils Saint Hierome lib. 4. Com. in Ierem. will tell vs how they are called euills non quòd per se mala sint not because they are of themselues euill sed quod patientibus mala esse videantur but because they seeme euill to vs who suffer them With these two Irenaeus and Saint Ierome doe agree c Contr. Adâ—mantum Manich cap. 27. contr Epist Manich c. 38. lib. 1. contr aduers legis Prophet c. 23. Saint Augustine d Serm. 16. in Psal 118. Saint Ambrose e Lib. 3. Moral cap. 7. Gregory the Great f Lib. 1. in Gen. cap. 7. Eucherius Bishop of Lions g Cap. 4. de Diuinis nominibus Dionysius the Areopagite h Lib. 1. 10. Recognit Clemens the Romane i In Dialogo lib. de Monarchia Iustin Martyr k Homil. Quod Deus non sit autor malorum Great Basil and l Lib. 4. in Esaiam cap. 45. Cyril of Alexandria euen all the ancient and Orthodoxall Fathers All these with one consent doe teach that the aduersities the crosses the scourges the afflictions which befall men in this life though in the Scripture they are called Mala Euils yet indeed they are not Mala they are not euils suá naturâ simply of their owne nature but only are mala nobis euill in respect of vs euill in regard of our sense estimation and apprehension And such is the euill in my Text improperly euill but indeed good good in its owne nature but euill only as wee call euill whatsoeuer liketh vs not or is not for our ease I haue long stood vpon the second circumstance the Quid the Action which was a doing of euill I must be the shorter in the third the Vbi the place where this Action is performed In my Text its called a City Shall there be euill in a City In a Citie In ciuitatibus in Cities So Nicolaus de Lyrâ expoundeth it In ciuitate aliquâ in any City So Mercerus In habitatoribus ciuitatis among the inhabitants of a City So Petrus à Figueiro In populi communitate among the people of the world So Albertus Magnus I haue expounded it In ciuitate huius mundi in the City of this world This vniuerse and admirable frame of nature wherein Iehouah the Lord our God the m 1 Tim. 6.15 King of Kings n Psal 97.1 Psal 99. reigneth consisteth of two Cities the one is o Augustin Retract lib. 2. c. 43. Ciuitas Dei the City of God the other is p Idem de Temp. Serm. 106. Ciuitas hujus mundi the City of this world The one is q Idem de Ciuitate Dei lib. 14. cap. 28. celestiall the other is terrene The one is of r Idem de Catech Rud. lib. 1. cap. 19. Saints the other is of the wicked The one is Å¿ Idem in Psal 61. Ierusalem the other is Babylon In the first that most glorious City the City of God and his Saints the celestiall Ierusalem all teares are wiped away from the eyes of the inhabitants there they neither weepe nor lament there is neither death nor sorrow nor crying nor paine there is no euill there no not the euill of affliction So saith the Spirit Reuel 21.4 And therefore that City cannot be the City in my Text. In the other City the City of this world the terrene City the City of the wicked Babylon great Babylon the City of confusion there is no sure repose for the godly there There may they become a reproach to their t Psal 44.13 Psal 79.4 neighbours there may they bee a scorne and derision to them that are round about them They may bee a by-word u Psal 44.14 among the Heathen a shaking of the head among the people There they may x Hebr. 11.37 be tempted they may bee stoned they may bee slaine with the sword they may bee sawne asunder There may they daily y Psal 88.9 mourne by reason of affliction For euen the godly who are z August de Ciuit. Dei lib. 15. cap. 1. by grace Ciues sursum Citizens aboue Citizens of the supernall and celestiall City of God they are also by grace peregrini deorsum pilgrims or strangers here below in this terrene City the City of this world Here they must bee cut 1 Pet. 2.5 hewne and squared with sundry tribulations sicknesses and diseases before they can be made fit and as liuely stones for the Heauenly Ierusalem And this is the City in my Text my third circumstance the Vbi the circumstance of the place where the Agent Iehouah performeth his Action a doing of euill Shall there be euill in a City and the Lord hath not done it Thus is my Text for the vnderstanding thereof made easie as thus Shall there be euill any euill of reuengement paine punishment or affliction In a City in the terrene City in the City of this world Shall there bee any such euill any where and the Lord hath not done it or as the Marginall reading is Shall not the Lord doe somewhat The point of obseruation is There is no affliction any where in the world but it s from the Lord and either he doth it or doth somewhat in it By affliction in this my Thesis I vnderstand the suffering of any thing the sense or cogitation whereof our nature shunneth Whatsoeuer is any way grieuous or offensiue to our humane nature I call affliction The temptations of the flesh the world and the Deuill the diseases of the body a froward husband or wife rebellious children vnthankfull friends losse of goods
Cruelty and Couetousnesse are amplified from two Topickes à genere à specie from the Genus thus They know not to doe right From the Species thus They store vp violence and robbery in their palaces That so it is God is produced for witnesse for Neum Iehouah The Lord hath said it These particulars yeelded materialls for my two former Sermons Now from the Accusation I proceed to the Commination vers 11. Therefore thus saith the Lord God An aduersary there shall be euen round about the Land and he shall bring downe thy strength from thee and thy palaces shall be spoiled The words are a denunciation of punishment concerning which we may obserue The Cause The Author The Punishment it selfe The Cause is implied in the particle Therefore The Author is the Lord God The Punishment is a conquest by warre and is described 1 By the Siege 2 By the Victory 3 By the Spoile An aduersary there shall be euen round about the Land there is the Siege the whole Land beset round about And he shall bring downe thy strength from thee there is the Victory the ouerthrow of their strong men And thy palaces shall be spoiled The Spoile is at the lust of the conquerour An aduersary there shall be euen round about the Land and he shall bring downe thy strength from thee and thy palaces shall be spoiled I haue shewed you the limits and bounds of my future discourse I will handle them as they lye in order beginning with the cause of the punishment implied in this particle Therefore Therefore It is a particle befitting a Commination It hath relation to the former verses and pointeth to the sinnes there touched to the great tumults in the middest of Samaria and the oppressions there vers 9. to the ignorance of God and his will to their violence and robbery stored vp in their palaces vers 10. The relation that this particle hath to those sinnes sheweth that those sinnes are the cause of the punishment here denounced as if our Prophet had thus spoken Because you that are the Princes and Potentates of Samaria doe oppresse the poore and needie Therefore will I bring against you mightier than your selues that shall oppresse and spoile you Therefore The obseruation is Sin is the cause of all the euill that befalleth man in this life In this my Thesis by euill I vnderstand malum poenae the euill of punishment or the euill of affliction Affliction or punishment whereof sinne is the cause is two fold internall or externall either inward or outward The inward pertaineth to the minde the outward to the body For the punishment of sinne is to be measured and defined not only by the torments of the body or by the mortality of this life but also by the most grieuous affliction of the soule as by the crookednesse obliquitie and blemish of the soule by an euill conscience by the wrath of God which is importable by the guilt of sinne whereby wee are obliged to punishment by vitious habits whereby we are inclined to a multitude of sinnes Foecundum est peccatum non ibi definit vbi incipit Sin is fruitfull if it once begin it leaues not there the worst thing of it is behinde euen the extreme anguish and horrour of the soule Againe affliction or punishment whereof sinne is the cause is either publike or priuate Pubike afflictions I call such wherof many men at once haue a sense and feeling Such are the flouds of great waters the ruine of Cities by earth-quakes the waste done in them by fire warre euill beasts pestilence famine tyrannie persecution the death of good Princes heresie schisme euery common misery All these are publike Priuate afflictions are such as priuate men in their owne particular doe suffer as sicknesse griefe infamie pouerty imprisonment death Of all these afflictions or punishments whether publike or priuate or outward or inward sinne is the cause Sinne It is causa 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it is efficiens impellenâ— it is the impulsiue cause of all afflictions or punishments it fetcheth downe vengeance from the Maiestie of Heauen It brought that same vniuersall deluge vpon the whole world Gen. 7.17 It brought downe fire and brimstone vpon Sodome and Gomorrah Gen. 19.24 It caused the Land of Canaan to spue out her inhabitants Leuit. 18.25 It will make any Land sit mourning like a desolate widow or a distressed mother robbed of her children and spoiled of all her comforts It is auouched by the Psalmist Psal 107.34 A fruitfull Land God turneth into barrennesse for the wickednesse of them that dwell therein It is that whereof the Prophet Ieremie complaineth Chap. 12.4 How long shall the Land mourne and the herbes of euery field wither for the wickednesse of them that dwell therein Turne to the Prophecie of Micah Chap. 1.4 Behold there the mountaines melting as wax before the fire and as the waters that are powred downe a steepe place for no other cause but for the transgression of Iacob and for the sinnes of the house of Israel Thus farre for the confirmation of my doctrine Sinne is the cause of all the euill that befalleth man in this life Saint Augustine Serm. 139. de tempore thus deliuers it Malorum omnium nostrorum causa peccatum est Sinne is the cause of all our euills Non enim sine causâ homines mala ista patiuntur It is not to be imagined that men suffer affliction without cause God is iust he is omnipotent Nullo modo ista pateremur si non mereremur Surely no euill could befall vs if we deserued it not There is not a man that sinneth not and the least sinne that he committeth deserueth all the misery that can be laid vpon him This truth may teach vs First in time of affliction to acknowledge our sins to be the cause thereof and to profit thereby vnto amendment Secondly it may teach vs to iustifie God whensoeuer hee shall â—fflict vs and to beare his visitation with patience Wherefore doth a liuing man complaine a man for the punishment of his sinnes Lament 3.39 A man for the punishment of his sinnes wherefore doth he complaine Let vs search and trie our wayes and turne againe vnto the Lord we haue transgressed and rebelled against him and therefore he afflicteth vs. My resolution shall be in the words of Micah the Prophet Chap. 7.9 I will beare the indignation of the Lord because I haue sinned against him And let this suffice to haue beene spoken of my first generall the cause of the punishment here denounced implied in this particle Therefore I proceed to my next generall the Author of this punishment the Lord God Therefore thus saith the Lord God Thus saith the Lord It is a note wherewith the Prophets for the most part doe begin their preachings and prophecyings to shew that they deliuer nothing but what is of diuine credit and authority Thus saith the Lord Dicit Dominus saith the Lord. Dicere with the