neither Empire nor Kingdome nor place in them of dignitie prioritie or preeminence Ecclesiasticall or politique is gottē by the industrie wisedome wit or strength of man but that all are administred ruled and governed by the deputation and ordination of the highest power God almightie A second vse is to stop blasphemous mouthes such as are evermore open against heaven with i Cic. de nat Deor. Epicurus and k Cic. ibid. Diagoras and their adherents to affirme that the God of heaven 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 maiestie to care for the vile abiect and despised things of this world This impious rabble and Sathans brood doe think that all things below the moone are ruled by their blind Goddesse Fortune and by Chance Heere must I beseech you to let your hearts bee ioined with mine in the consideration of God his sweet never sleeping care and providence over 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 not in the lesser employments The holy scriptures doe teach vs that our God examineth the lest moments and titles in the world that we can imagin to a l 1 King 17.14 handfull of meale to a m Ibid. cruse of oyle in a poore widdows house to the falling of n Matth. 10.29 sparrows to the ground to the o Matth. 6.26 feeding of the birds of the aire to the p Psal 29.9 calving of hinds to the q Matth. 6.30 clothing of the grasse of the field to the r Luk. 12 7. numbring of the haires of four heads to the trickling of ſ Psal 56.8 teares downe our cheekes Why then are wee troubled with the vaine conceits of luck fortune or chance Why will any man say this fell vnto mee 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 providence all things are determined and regular This is a sure ground we may build vpon it The fish that came to devour Ionas may seeme to haue arrived in that place by chance yet the scripture saith the Lorde had prepared a great fish to swallow Ionas Ion. 1.17 The storme it selfe which droue the pilots to this streight may likewise seeme contingent to the glimse of carnall eies 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 diversity of the opinions among the brethren touching the manner of dispatching Ioseph out of the way we may gather that the selling of him into Egypt was but accidentall only agreed vpō by reason of the fit arrival of the merchāts while they were disputing and debating what they were best to do yet saith Ioseph vnto his brethren you sent me not hither but God Gen. 45.8 What may seeme more contingent in our eies then by the glancing of an arrow from the common marke to strike a travailer that passeth by the way yet God himselfe is said to haue delivered the man into the hand of the shooter Exod. 21.13 Some may think it hard fortune that Achab was so strangely made away because a certaine man having bent his bow let slip his arrow at hap hazard without aime at any certaine marke t 1. King 22.34 strooke the King but here wee finde no lucke nor chance at all otherwise then in respect of vs for that the shooter did no more then was denounced to the King by Micheas from Gods owne mouth before the battaile was begunne 1. King 22.17 What in the world can be more casuall then lottery yet Salomon teacheth that when the lots are cast into the lap the providence of God disposeth them Prov. 16.33 See now and acknowledge with me the large extent of Gods good providence Though his dwelling be on high yet abaseth he himselfe to behold vs below From his good providence it is that this day we are here met togither I to preach the word of God you to heare it some of vs to be made partakers of the blessed body and bloud of our Lord and Saviour Iesus Christ Let vs poure out our souls in thankfulnesse before God for this his blessing You are nowe invited to the marriage supper of the lambe every one that wil approach vnto it let him put on his wedding garment A garment nothing like the old ragges of the Gibeonites which deceived Ioshua Ios 9.5 A garment nothing like the suit of apparell which Micah gaue once a year to his Levite Iud. 17.10 A garment nothing like the soft cloathing 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 book of merits are written and registred all the names of the faithful but a garment something like Elias Mantle which devided the waters 2. King 2.8 For this your garment is nothing else but Christ put on who devideth your sinnes and punishments that so you may escape from your enimies sin and death but a garment something like the garments of the Israelites in the wildernesse which did not weare 40 yeares together they wandred in the desert yet saith Moses neither their clothes nor their shoes waxed old Deut. 29.5 For this your garment is nothing else but Christ put on whose righteousnes lasteth for ever and his mercies cannot be worne out Having put on this your wedding garment doubte 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 do it let him following S. Paul his coūsaile Rom. 13.12 cast away the workes of darknes put on the armour of light let him walke honestly as in the day not in gluttonie and drunkennesse neither in chambering and wantonnesse nor in strife envying 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 bee you lift vp yee everlasting doors that a guest so richly apparelled may come in sup with the King of glory And the king of glory vouchsafe so to cloth vs all that those gates and everlasting doores may lie open to vs all So at our departure from this vally of mourning we shal haue free and easie passage
set before you al other his liege people Gods word if possible in greatest purity Let God be with the workmeÌ„ I mean the traÌ„slators of the old and new testaments i This sermon was preached in the yeare of our Lord 1605. Nov. 3. Since the Translation is perfected and published the exactest that ever this Land had Let God be with them in their holy labours and let the remembrance of our King for it be like the composition of the perfume that is made by the art of the Apothecarie Hitherto beloved I haue by way of preface exhorted you to the reading and hearing of Gods word and I doubt not of your obedience to it Yet if any of you shal except against the reading of it for the hardnesse of the phrase being of the Eunuches mind Act. 8.31 that you cannot vnderstande what you reade except you haue a guid let it be your comfort that his Maiesty in giving his royal assent to those laudable Canons Constitutions Ecclesiastical a greed vpon in the late k Begun at London Anno Do. 1603. Synod at London hath by the 45. 46. canons provided guides for you such as are soberly and sincerely to divide the worde of truth to the glory of God and the best edification of his people And now it being my lot to be sent vnto you to you I bring an vnestimable pearle the word of the Lord which the Prophet Amos saw vpon Israel In dividing it I promise you in the words of Paul 2. Cor. 12.19 by the help of God to doe all things for your edifying Wherefore beloved giue eare I beseech you with reverent regard and attention to the word of the Lord as it is written Amos 1.1 The words of Amos who was among the heardmen at Tekoa which hee saw vpon Israel in the daies of Vzziah King of Iuda and in the daies of Ieroboam the sonne of Ioash King of Israel two yeares before the earthquake This first verse we may call the title of this booke or the preface vnto it It yeeldeth to our considerations sundry circumstances 1 The Prophets name Amos. 2 His former condition of life He was among the heardmen 3 The place of his vsual abode Tekoa 4 The matter or argument of his Prophecie implied in these words The words which he saw vpon Israel 5 The time of his Prophecie In the daies of Vzziah King of Iuda and in the daies of Ieroboam the sonne of Ioash King of Israel two yeares before the earthquake Amos Epiphanius in his booke of the liues and deathes of the Prophets holdeth this Amos to be Esays father To which opinion a learned and late Divine l Prolog in 12. proph nâ—n Danaeus seemeth to giue his assent But St Hierome is against it and so are most interpreters So also is Drusius in his sacred observations lib. 4. cap. 21. And worthily For as much as the Hebrew writing of these two names m 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the name of ESAYS father and n 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this our Prophets name is evidence and proofe sufficient that they were not one but two names and consequently not one but two men Againe Amos the father of Esay is by interpretation fortis o Hieronym Nic. de Lyra. robustus stout and valiant but Amos our prophet is p Hieron ep ad Paulin. Onustus a man burdened and loaden or q Hier. Lyran avulsus one that is separated from others These divers interpretations of these two names the name of Esays father and this our Prophets name is evidence and proofe sufficient that they were not one but two names and consequently not one but two men Besides Amos our Prophet is in the ancient monuments of the Hebrews surnamed r 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 id est balbus a stutterer stammerer or maffler as Drusius noteth vpon my text We find not any such surname giuen to Esays father Therefore our Amos is not Amos the father of Esay From our Prophets name let vs come to his condition of life and vocation expressed by himselfe in these words VVho was among the heardmen There are two sorts of heardmen the one is of such as do vse the feat and trade of graziers or are sheep-masters such as haue vnder them in pay other heardmen and shepheards In this sense Mesa King of Moab 2. King 3.4 is called a heardman or shepheard and is registred to haue rendred to the King of Israel an hundred thousand lambe and an hundred thousand rammes with the wool The other sort of heardmen is of such as are hired to keepâ— cattel aâ— sâ—e to their feeding safetie such we properly calâ— â—â—ardmâ—n 〈◊〉 shepheards and such a one was Amos our Prophet witnes himselfe cap. 7.14 I was no Prophet neither was I a Prophets sonne but I was a heardman or shepheard You see now his former condition of life profession and vocation see also the place where he liued At Tekoa this towne Å¿ Lib de vit Prophet Epiphanius ascribeth to the land of Zabulâ—n t Apud Mercerum R. David to the inheritance of the sonnes of Aser but St Hierome whom with the rest of the expositors of this booke I choose to follow placeth it in the tribe of Iudae six miles southward from Bethlehem Adrachâ—m in his description of the holy land saith it is two miles from Bethlehem More or lesse it s not much pertinent to my present occasion For the place it selfe Tekoa is 2. Chron. 12.6 rehearsed among al those strong Cities which Rehoboam built in Iuda Beyond the City Tekoa as St Hieromae observeth there was not any little village no not so much as a cottage onely there was a great wildernesse called 2. Chron. 20.20 the wildernesse of Tekoa a fit place for a shepheards walke Here Amos for a time led a shepheards life At length God separated him to carry his word against Israel Which is the fourth circumstance of this verse the matter or argument of this prophecie implied in these words The words of Amos which he saw vpon Israel The Hebrew manner is to call sermons words as Ierem. 1.1 The words of Ieremie And Eccles 1.1 The words of the preacher And Haggei 1.12 The words of Haggei And Luk. 3.4 The words of Esay By these words we vnderstand sermons the sermons of Ieremy Ecclesiastes Haggei and Esay So here the words of Amos are the sermons of Amos. VVhich he saw this adiectioÌ„ sheweth that these words of Amos were committed to him by that kinde of propheticall instinct and motion which is tearmed vision as Ariaâ— Montanus observeth in his common disputes of the propheticall bookes Indeed vision is one of the kindes of prophecie In which regard as Sauls servant beareth witnesse 1 Sam. 9.9 Prophets were in the olde time called seers Well then doth Drusius expound this place The words which Amos saw that is the words which God did disclose or reveale
pulsabat Ecce adsum veniat Sp. Sanct. faciat id si potest iudicet me per hanc Scripturam condemnet me si potest per eam dicat si potest erras IACOBE GRETSERE tu causâ cecidisti id si dixerit statim transibo ad vestrum scamnuÌ„ non potest me Spiritus Sanct. iudicare per hanc ScripturaÌ„ Rang. ib. k. 2. a. Behold saith he we stand before the face of this Iudge with that he rose vp and tooke the Bible in one of his hands stroke it with the other wee 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 David Rungeus 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 Sathâ—â— Gretser we doubt not but that the LORD hath or will rebuke thee Dearely beloved in the Lord Schollers can tell you of BroÌ„tes Steropes Pyracmoâ— Polyphemus and others of that rabble of Cyclops and Giants who made a head banded themselues together to plucke Iupiter from out his throne Behold in this Iesuite Venè Cyclopicam audaciam as great impudencie as ever was seene 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 coÌ„bat 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 newe 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 voice but rather the matter of strife and contention It was indeed a strange assertion and by a consequent striking God himselfe the author of holy Scripture Yet you see it is by our modern Iesuits this day matched forasmuch as with their impious assertions touching holy Scripture they do directly strike the holy Spirit It is an old saying ex vngue Leonem A man may knowe a Lyon by his claw Surely let men of vnderstanding consider the audaciousnes impudencie and furie of railing with which those Iesuits before named haue beene throughly replenished they must acknowledge and confesse that those Iesuits were guided by the Spirit of lyes and blasphemies You alreadie see the readinesse of popish Doctors to tread Scripture vnder foot and to do it all the disgrace they can Yet giue me leaue I beseech you by some instance to shew the same vnto you The instance which I make choice of is Gods soveraignety over the Kings and Kingdomes of this world q Hereof I entreated in a Sermon vpon Hos 10.7 Kings and kingdomes are wholy and alone in the disposition of the Almighty A truth included within the generall doctrine commended by S. Paule to the Romans chap. 13.1 All powers that be are ordeined of God acknowledged by Elihu Iob. 34.24 God shall breake the mightie and set vp other in their steed expressed in the praier of Daniel chap. 2.21 God taketh away Kings setteth vp Kings proclaimed as in the Lords owne words Prov. 8.15 16. By me Kings reigne by me princes nobles and iudges do rule This truth hath 3 branches displaied in so many propositions by Lipsius in his r In Monitis Politicis politique advertisements Lib. 1. c. 5. 1 Kings and Kingdomes are given by God 2 Kings and Kingdomes are taken away by God 3 Kings and Kingdomes are ordered ruled governed by God All three are further made good in the infallible evidence of the written word of God The first was Å¿ Regna à Deo Reges dari Lipsius Monit Polit. lib. 1. c. 5. p. 24 Kings and Kingdomes are given by God Thus saith the LORD of Saules successour 1. Sam. 16.1 I haue provided me a King among the sonnes of Ischai and of the revolt of the ten tribes in the rent of the kingdome of Israel 1. King 12.24 This thing is done by me of the victories which Nabuchodonosor was to get over the King of Iudah and other his neighbour Kings the Kings of Edom of Moab of the Ammonites of Tyre of Zidon Ier. 27.6 I haue given all these lands into the hand of Nabuchodonosor the King of Babel my servant It is true which we learne Psal 75.6 Advancement is neither from the East nor from the West nor from the wildernesse Our God is iudge he alone advanceth You see now it is plaine by holy Scripture that Kings and Kingdomes are given 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 removall of Kings translation of kingdomes it s wel known as by the aboue-cited texts of Scripture so by divine examples whereof I might make a long recitall would I remember you out of Gen. 14. of the fall of those Kings delivered into the hands of Abraham out of Exod. 14. 15. of Pharaohs overthrow in the red sea out of Dan. 4. 5. of Nabuchadnezzar Belshazzar his sonne dispossessed of their crownes and out of other places of the divinely inspired worde of like patterns It s plaine without any further proofe that Kings and Kingdomes are taken away by God The third was r Regna à Deo Reges temperari Lips Ibid. p. 34. Kings and Kingdomes are ordered ruled governed by God For proofe hereof I need no more but remember you of that which I recoÌ„mended to you in the beginning of this Sermon even of the wonderfull extent of Gods care providence to the least and basest things in this world as I said to a handfull of meale to a cruse of oile in a poore widdowes house to the falling of sparrowes to the ground to the feeding of the birds of the aire to the calving of hinds to the clothing of the grasse of the field to the numbring of the haires of our heads to the trickling of tears down our cheeks Shall God care for these vile and base things and shall he not much more order rule and governe Kings and kingdomes Now beloved in the Lord you see by the evidence of holy Scripture that Kings and Kingdomes are wholy and alone in the disposition of the Almightie Giue eare 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 heaven notwithstanding the eternall truth
in the holy Scriptures This he doth in foure positions 1. ſ Bellarm. de Rom. Pontif. lib 5. cap 7. § Probatur Tenentur Christiani non pati super se Regem non Christanum si ille conetur avertere populum à fide Princes if they goe about avertere populum à fide to avert their people from the faith the faith of the Church of Rome then by the consent of all they may and must bee dispossessed of their scepters and regalities 2. t Ibid § Quod si Quod si Christiani olim non deposuerunt Neronem Diocletianū Iulianum Apostatam Valentem Arianum similes id fuit quia deerant vites 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 immo nec debent cum evidenti periculo religionis tolerare Regē infidelem 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 evidenti periculo religionis if the toleration of him be an evident 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 mā to bee our King This last positiō is formerly avowed by the same author in the same booke but in the second Chapter with oppositiō and disgrace to the soveraigntie of the Lord of hosts y § Quod ad primum Dominium nō descendit ex iure divino sed ex iure gentium Kingdoms and dominions are not by the law of God but by the lawe of nations It is an impious blasphemous and atheologicall assertion From these positions of the great Iesuite by a necessarie inference doe follow these two conclusions 1 That the Papists woulde most willingly depriue our most gracious Soveraigne of his royall throne and regalitie if they were of force and power so to do 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 Maiestie in his excellent speach the 5. of November z Ann. Dom. 1605. last The a C. 2. ◠Romish Catholiques by the grounds of their religion do maintaine that is lawfull or rather meritorious to murther Princes or people for quarrel of religion By the grounds of popish religion it is lawfull yea meritotorious for Papists to murther Kings which are not Papists You see his Maiesties royall acknowledgement of impietie 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 conceived in the wombe of that religion with a full resolutiō 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 expreslie requireth obedience vnto Princes as placed in their thrones by Gods sole authoritie But the Popish religion mainteineth 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 Beloved remēber 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 be perswaded to take heed vnto it to heare it and read it with reverence obsequie and docility We the branches of the same vine that bare our predecessours to whom by devolution 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 heavenly Sanctuary the only key vnto vs of his reveiled counsailes milke from his sacred breasts the earnest pledge of his favour to his Church the light of our feete c Ierem. 15.16 ioy of our harts d Lament 4.20 breath of our nostrils pillar of our faith anchor of our hope ground of our loue evidence and deeds of our future blessednesse Behold the value and price of the words which Amos saw vpon Israel which God willing with all my diligence best paines I will expound to you hereafter as occasion shall be ministred Now let vs poure out our soules in thankfulnesse before the LORD for that hee hath beene pleased this day to gather vs together to bee 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 never perishing food of thy holy word that by it being made cleane and sanctified wee may in due time haue free passage from this valley of teares to the city of ioie Ierusalem which is aboue where this corruptible shall put on incorruption and our mortality shall be swallowed vp of life So be it THE THIRD LECTVRE AMOS 1.2 And he said the LORD shall roare from SION and vtter his voice from IERVSALEM and the dwelling places of the shepheards 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 whatsoever Amos the heardman spake was the word of God I endeavored to shew forth the worth dignitie and excellencie of the word of God commonly called by the name of holy Scripture A point that yeeldeth a very harsh vnpleasant sound to euery popishly affected eare as then at large I made plaine our of popish mouthes 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 bee 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 and how hee speaketh Who speaketh It is the Lord. How speaketh he He roareth and vttereth forth his voice First of him that speaketh Hee is in the Hebrewe text called IEHOVAH which is the a D. King B. of London vpon Ionas Lec 11. p. 152. honorablest name belonging to the great God of Heaven Much might bee spoken of it would I apply my selfe to the curiositie of Cabalists and Rabbins as that it is a 〈◊〉 b 〈◊〉
cals vs now to obedience O the crookednes of our vile natures Our stiffe neckes will not bend God speaketh vnto vs by his Ministers to walke in the old way the good way but we answere like them Ier. 6.16 We will not walke therein He speaketh to vs by his watchmen to take heed to the sound of the trumpet but wee answere like them Ier. 6.17 We will not take heed Turne vs good LORD vnto thee and we shall be 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 vs in iudgement or to visit vs in mercy we 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 darknes of trouble of vexation of anguish thou LORD wilt translate vs to a better place a place of light where darkenesse shall be no more a place of rest where trouble shall be no more a place of delight where vexatioÌ„ shall be no more a place of endlesse vnspeakable ioies where anguish shal be no more There this corruptible shall put on incorruption and our mortalitie shall be swallowed vp of life Even so be it THE FOVRTH LECTVRE AMOS 1.2 And he said the LORD shall roare from SION and vtter his voice from IERVSALEM and the dwelling places of the shepheards 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 he speaketh expressed in two names Sion and Ierusalem The LORD shall roare from Sion 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 top whereof was another mouÌ„taine e Drusius observ 14.21 Not. Iuniê° 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 enimies Against these Iebusites King David came with a warlike power speedily surprised their fort built round about it dwelt in it and called it his g The City of DAVID owne City as appeareth 2. Sam. 5.9 This is the city of David 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 own City mount Sion David 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 harpes as is plaine by the storie 1. Chron. cap. 15. 16. Now began the holy exercises of religion duly to be observed in this city of David mount Sion was now the place of the Name of the LORD of hoasts Hitherto belongeth that same excellent description coÌ„mendation 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 David the holy mount Sion the Lord of hoasts whom the k 1. King 8.27 2. Chron. 6.18 Heavens and the Heaven of Heavens 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 litterally 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 over Sion the hill of his holynesse SioÌ„ there is not to bee vnderstood the terrestiall 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 even the holy Church of Christ whereto doe appertaine the holy Patriarchs the Prophets the Apostles the vniversall multitude of beleevers throughout not only Israel but the whole world Sion in this signification is obvious in holy Scripture To which sense by the daughters of Sion in the m Psal 149.2 Psalmes of David in n Cantic 3.11 Solomons song in the prophecies of o Esa 3.16.17 Esai 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 Heaven as learned Drusius in his notes vpon my text observeth The like observation 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 whereof Sion is a type Sion the holy one of Israel whose walles are salvation and gates praise or the Heaven of Heavens 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 Martyâ— in 2. Sam. 5.6 from both these names Iebus and SaleÌ„ 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 distiche Solyma Luza Bethel Ierosolyma Iebus Helia Vrbs sacra Ierusalem dicitur atque Salem In this distiche 9 names of this one city are couched together Solyma Ierosolyma Ierusalem Iebus Salem Bethel Helia Luza the holy City Drusius Observat 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 diversly tearmed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the city of David 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 wheÌ„ Ierusalem flourished to haue q Psal 48 1â— numbred her towers to haue considered her walles to haue marked her bulwarks and to haue told their posterity of it might haue made a report scarsly to haue beene beleeued This we knowe by Psal 48.4 5. When the Kings of the earth were gathered together and saw it they marvelled they were astonied and suddainely driven backe Thus is Ierusalem taken literally It is also taken spiritually for the Church either militant here on earth or Triumphant in heaven 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 al other places of the earth to r Psal 132.13 Psal 135.21 dwell in So the Catholike Church the companie of the predestinate God hath chosen to be a peculiar people vnto himselfe 2 Ierusalem is a city Å¿ Ps 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 sanctuarie the place of his presence and worship where the promise of the seed of the woman was preserved 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 the word of life 4 In Ierusalem was the t Psal 122.5 throne of David So in the Catholike Church is the throne and scepter of CHRIST figured by the Kingdome of David 5 The commendation of Ierusalem was the subiection obedience of her citizens The Catholike Church hath her citizens too Eph. 2.19 and they doe yeeld voluntarie 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 Revel 20.15 You see now what Ierusalem is literally and what spiritually Literally it is that much honoured City in Iudea the u Ps 46.4 City of God even 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 Heaven 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 beloved in the LORD The LORD shall roare not from Dan and Bethel where Ieroboams calues were worshipped but from Sion the mountaine of his holines and hee shall vtter his voice not from Samaria drunken with Idolatrie but from Ierusalem the x Zach. 8.3 city of truth wherein the puritie of Gods worship did gloriously shine Wee 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 plainely This is the lesson which I commend vnto you The place where God is served 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 guid This guid is a King and leads you the way the blessed King David I beseech you marke his affection Psal 84.1 O LORD of hoasts how amiable are thy tabernacles My soule longeth yea fainteth for thy courts Mark his loue Psa 26.8 O LORD I haue loued the habitation of thine house and the place where thine honour dwelleth Marke the earnestnes of his zeale Psal 42.1.2 As the Hart brayeth for the rivers of water so panteth my soule after thee O God My soule thirsteth for God even for the living God when shall I come and appeare before the presence of God Let this holy King King David be that 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 instrumeÌ„t and meane to nourish and begâ—t 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 do 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 every mans duty the dutie of everyone 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 the free betweene the male and the female for our LORD who is LORD over 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 heartes it is repeated vnto you Mat. 21.13 Where Iesus Christ to the mony changers doue-sellers whom he found in the Temple vseth this speech It is written mine house shall be called an house of prayer but yee 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 devenit vt speluncam latronâ—m efficiat cam Whosoever vseth not the house of God for a house of prayer hee commeth thither to make it a denne of theeues Let vs take heed beloved in the Lord wheÌ„soever we come vnto the Church the house of God that we be not partakers of thiâ— sharpe censure Ecclesiastes chap. 4.17 giuâ—â—â— a profitable caveat Take heed to thy feet when thou enterest into the house of God intimating 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 iâ— Solomons caveat good for vs still Take heed to thy feet when thou enterest into the house of God For we also haue Gods house where hee is chiefly to be
I would it were within the compasse of my Rhetoricke Yet let me propound one question vnto you Hag. 1.4 Is it time for your selues to dwell in your seiled houses and this house to lye wast Consider your own waies in your own hearts and giue your answer vnto God A second note for your further instruction and meditation followeth It is true Are sinne and iniquitie means to lay wast make desolate all manner 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 fruit in abundance for the vse of man That our possessions habitations dwelling houses and Churches are not laid wast and made desolate it is to be ascribed to Gods long sufferance and longanimitie Of which I shall God willing anon speake more fully whē I shal 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 hills of this name as St Hierome teacheth both in Iudea the one in the southerne climate of that country whereon Nabal the husband of Abigail did dwel 1. Sam. 25.2 the other neere vnto Ptolemais towards the sea coast vpon which Elias prayed for raine 1. Kings 18.42 St Hierome seemeth to doubt which of these two Carmels our Prophet here intendeth But Ribera resolveth 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 evermore to compare the rich hil Carmel to fertilitie and abundance One of the Hebrewe d R. David apud Drusiū 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 with standing corne with newe and 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 wheate yet in the eare therefore a certaine region in the province of Canaan of extraordinary fertilitie as also a hill and city there was called after this name Carmel Whatsoever Carmel bee in this place whether a proper name or an appellatiue out of doubt it betokeneth a place of much fruitfulnesse 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 whatsoever is best in Carmel By the like phrase we say Caput vnguēti 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 praestantissimum aruorum the best of the fields Both Pagnine and Iunius doe take Carmel here for an appellatiue and not for a proper 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 Nowe bee patient I pray you while from hence I commend on 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 plainely For the sinnes of a people God will make their best groundes to yeeld them little or no profit For proofe of this point you will be pleased to heare the evidence of the holy Spirit given in the word of life Deut. 28.20 Thus saith the LORD because of the wickednes of thy works whereby thou hast forsaken mee the LORD shall smite thee with blasting and with mildew the Heaven which is over thy head shal be brasse and the earth that is vnder thee shall be yron insteed of raine the LORD shall giue thee dust and ashes even from heaven 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 recover my wooll my flax which I lent her to cover her shame Marke I beseech you the manner of the LORDS speech my corne my wine my woll my flax they are none of ours they are all the Lords The LORD hath lent thē vs to serue our turnes and necessities if we abuse them to idolatrie or prophanes he will take them from vs recover 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 every one 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 every one that dwelleth therein shall be cut of with the beasts of the field and with the foules of heaven 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 covenant of the LORD and trespassing against his law had sowen the winde thus saith the LORD they shall reape the whirlewinde it hath no stalke the bud shall bring forth no meal if so be it bring forth the strangers shall devoure it If so what profit then can we matching Israel in their most grievous transgressions trespasses expect from Carmel our most fruitfull and pleasant fields The wisest King that ever sacred
second causes definite or indefinite necessarie or contingent are but instruments by which Almightie God in his governement of the world ordinarily worketh This doctrine of Almightie God working ordinarily by meanes may serue to our vse sundry waies 1 It may moue vs to a due consideration of that absolute right and power which God holdeth over all is creatures This truth I haue heretofore delivered vnto you in my eighth Lecture vpon this Prophecie in this proposition As is the fire so are all other creatures at the LORDS commandement to be imployed by him in the punishment of the wicked 2 It may teach vs that God hath a loving regard and respect to our infirmities as well knowing for hee knoweth all things that in doubtfull matters we vse often to looke backe and to haue recourse to meanes or second causes 3 It may moue vs to obedience and thankefulnesse that we contemne not the meanes or second causes by which God worketh for this were to tempt God but that we thankefully imbrace them and commit their issue event and successe to God that worketh by them 4 It meeteth with a perverse opinion of such as doe hold that all second causes are needlesse and vnprofitable because God by his particular providence directeth and bringeth to passe all things in the world Thus wil these â—en 〈…〉 determined by Gods providence that I shall 〈…〉 there is no need that I vse Physicke aâ—d â—f 〈…〉 determined that I shall not recouer in 〈◊〉 shall I vse the helpe of Physicke Againe if it be determined that theeues shall haue no power over mee I shall escape from out the middest of many but if it bee otherwise determined that I shall be spoiled by them I shall not escape them no though I be in mine owne house Great is the iniurie which these disputers doe offer vnto God For answer to them I must grant that God hath a very speciall care over vs to defend vs and that we are no time safe but by his providence but meane while to make vs well assured of his good will towards vs hee hath ordained second causes and meanes for vs at all opportunities times convenient to vse in which and by which it pleaseth his heauenly Maiestie to worke effectually The rule in divinitie is good Positâ providentiâ particulari non tâ—â—â—â—tâ—r 〈◊〉 omnes causa secunda It is not necessarie that the first and principall cause being put the second and instrumentall cause should be remoued and taken away The sun doth not in vaine daily rise set though God createth light and darknesse the fields are not in vaine sowed watred with raine though God bringeth forth the come out of the earth our bodies are not in vaine with food refreshed though God be the life length of our daies Neither are wee in vaine taught to beleeue in Christ to heare the preaching of the Gospell to detest sinne to loue righteousnesse to conforme our liues vnto sound doctrine though our saluation and life eternall bee the free gift of God For God hath from everlasting decreed as the ends so the meanes also which hee hath prescribed vnto vs by them to bring vs to the ends This the great Father of this age Zanchius de attributis Dei lib. 5. cap. 2. qu. 5. expresly avoweth His Thesis is concerning life eternall Whosoever are predestinated to the end they are also predestinated to the meanes without which the end cannot possibly be obtained For example whosoever are predestinated to eternall life as all we this day assembled hope we are they are also predestinated to the â—eâ—â—es by which life eternall may bee obtained These meanes vnto eternall life are of two sorts 1. Some are necessarie vnto all of whatsoever age or sexe and they are Christ as our mediatour and high Priest his obedience and righteousnesse our effectuall vocation vnto Christ by the holy Ghost our iustification our glorification These are so necessarie vnto all that without them none can bee saued And therefore all elect infants are inwardly and after a secret manner by the holy Ghost called iustified that they may be glorified 2. Some annexed vnto these are necessary too but not to all Not to infants because they are not capable of them yet to all that are growne to yeares of vnderstanding and these are Actuall faith the hearing of the word a hatred of sinne the loue of righteousnesse patience in adversitie a desire of doing good workes All these meanes we that are growne to years of vnderstanding must embrace and take hold of every one according to our capacities or else wee shall never enter into everlasting life but our portion shall bee in that lake which is provided for the Devill and his Angels from which God Almightie keepe vs all Thus farre occasioned by my first circumstance the circumstance of the punisher God by the King of Assyria sent into captivitie the people of Aram. My doctrine was Almightie God in his governement of the world worketh ordinarily by meanes or second causes The second circumstance is of the punished the Aramites of all sorts the ruder and the noble The people of Aram. To grouÌ„d some doctrine hereon you must note with me the qualitie condition of these Aramites They were professed enimies to the people of God This appeareth before in the third verse where they are noted to haue exercised most barbarous crueltie against the Gileadites a parcell of Israel to haue threshed them with threshing instruments of yron These Aramites or Syrians for so highly offending God sendeth into captivitie The doctrine is Though the LORD 〈◊〉 vse his enimies aâ— instruments to correct his owne servants and children yet will hee in his due times overthrow those his enimies with a large measure of his iudgements Gods holy practise in this kind specially registred in sundry places of his eternal word most evidently declareth this truth The Israelites were kept in the al dome bondage many years by the Egyptians The Egyptians they were but the weapons of Gods wrath wherewith he 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 overthrow in the red sea at large set downe in the booke of Exodus froÌ„ the 7. chapter to the end of the 14. This was it which God said vnto Abraham Gen. 15.13 14. Knowe for a suretie that thy seed shall be a stranger in a land that is not theirâ— foure hundred yeares shall serue them and they shall intreat them evill 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 wife 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
thy selfe The most absolute and excellent platforme of prayer that ever was made and is by the maker thereof our LORD and Saviour Iesus Christ commended vnto vs for our dayly vse confirmeth this point vnto vs. The fift petition therein is that God would be pleased to forgiue vs our trespasses as we forgiue them that trespasse against vs. Wherefore as in all sincerity we desire our selues to be looked vpon with the eies of grace and mercy from heaven without any fraud or hollownes or dissimulation in the LORD so are wee taught by that clause our selues to deale with others so truely so honestly so heartily so sincerely and vnfainedly forgiving ever as we may boldly say so LORD do thou to me as I to others Now if these hearts of ours bee so sturdy strong in their corruption as that they wil not relent and yeeld to forgiue such as haue trespassed against vs how can we looke that our praiers should take effect A third reason why we should forgiue our enimies is that our good workes may be acceptable vnto God Let a man every day do as many good works as there are stars in HeaveÌ„ yet as long as in heart he beareth hatred to his enimie God will not accept anie one of theÌ„ Maâ—â—â— noÌ„ acceptatur nisi aute discordia ab animo pellatur saith Gregorie thy gift is no waies acceptable vnto God vnlesse thy heart be first freed from discord Let no man circumvent himselfe seduce himselfe deceiue himselfe i Augustin serm 5. de S. Stephano Whosoever hateth but one maÌ„ in the whole world whatsoever he offereth to God in Good workes all will be lost Witnesse S. Paul 1. Cor. 13.3 Though I feed the poore with all my goods and though I giue my body that I be burned haue not loue it profiteth me nothing If then wee would haue our good workes pleasing vnto God we must be reconciled to our neighbours Our blessed Saviour Iesus Christ so adviseth vs Matth. 5.24 Goe thy way first be reconciled to thy brother then come and offer thy gift A fourth reason why we should forgiue our enimies is that our soules may liue for by hatred rancour we slay our soules S. Ioh. ep 1. chap. 3. verse 15. avoweth it that he whosoever hateth his brother is a manslayer Homicidiest scilicet propriae animae saith k Pet. de Pal. vbi supra one he is a murtherer of his owne soule An exposition not absolutely to be disallowed for as much as it followeth in the same verse Yee know that no manslayer hath eternall life abiding in him The life of the soule is loue therefore hee that loueth not is dead So saith the same blessed Apostle Ep. 1. cap. 3. verse 14. He that loveth not his brother abideth in death And greater is the dammage by the losse of one soule then of a thousand bodies The whole world in respect of one soule is not to be esteemed This is proved by our Saviours question Marc. 8.36 What shal it profit a maÌ„ though he shold win the whole world if he loose his owne soule A fift reason why we should loue our enimies is the reioycing of Saints and Angels To loue our enimies is an infallible signe of our conversion Now we know by Luk. 15.7 that there shall be ioy in Heaven for one sinner that converteth and verse the 10. that there is ioy in the presence of the Angels of God for one sinner that converteth Thus whether we respect the reioicing of Saints and Angels or the life of our soules or the acceptance of our good works or the fruit of our prayers or the forgiuenesse of our sinnes we must loue our enimies after St Stephen his example Act. 7.60 LORD lay not this sinne to their charge after S. Paule his example 1. Cor. 4.12 13. We are reviled and yet we blesse wee are persecuted and suffer it we are evill spoken of and we pray after Christs example Luk. 23.34 Father forgiue them for they knowe not what they doe Adde hereto Christs commandemeÌ„t Math. 5.44 Loue your enimies blesse them that curse you doe good to them that hate you and pray for them that hurt you and persecute you Leaue yee vengeance to the God of vengeance so shall yee bee the vndoubted children of your heavenly Father And thus farre of the second vse which was to admonish vs not to intermeddle in the Lords office of executing revengement 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 treasurie of comfort of terrour of coÌ„fort to the Godly of terrour to the wicked For though the LORD doe vse the wicked to correct the Godly yet will he in due time overthrow the wicked with a large measure of his iudgements and free the godly Gods holy practise in this kind must be hereof a warrant vnto vs. The Israelites were kept in thraldome and bondage many yeares by the Egyptians The Egyptians 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 overthrow in the redde sea at large set downe in the book of Exodus from the 7. chapter to the 14. This was it which God said to Abraham Gen. 15. vers 13 14. Knowe for a suretie that thy seed shall be a stranger in a land that is not theirs foure hundred yeares 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 him selfe to worke wickednesse in the sight of the LORD and his accursed wife Iezebel were Gods instruments to afflict Naboth with the losse of his life and vineyard Ahab Iezebel were Gods instruments were they therefore to escape vnpunished NO Witnes both their ends The end of Ahab recorded 1. King 22 38. In the place where dogges licked the blood of Naboth did dogges licke the blood of Ahab also And the end of Iezebel registred 2. King 9.35 Shee was eaten vp with dogges all saving her skull her feete and the palmes of her hands It was a part of Daniel his afflictions to be cast into the denne of Lyons 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 denne of Lyons the Lyons had the masterie of them and brake all their bones in pieces yer ever they came to the ground of the denne Here might I recall to your remembrances other iudgements of God of this qualitie written downe in the register of God's workes his holy word How and what he