of actuall sinne Sometimes it s so Then it is so when a man for some particular offence is more and more blinded and depriued of the knowledge of God and his truth So God punished the Gentiles with ignorance Rom. 1.24 Because when they knew God they glorified him not as God therefore God gaue them vp to vncleannesse through the lusts of their owne hearts to dishonour their owne bodies betweene themselues So they became vaine in their imaginations and professing themselues wise they became fooles And so God punished the wicked among the Thessalonians 2 Thes 2.10 Because they receiued not the truth that they might be saued therefore God did send them strong delusions that they should beleeue lies Thus is ignorance the punishment also of actuall sin And now is the first branch of my position cleare Ignorance is a punishment of sinne euermore of Originall and sometimes of Actuall sinne The next branch is Our ignorance of God and his truth is a cause of sinne Aquin. 1. 2. q. 76. art 1. Ignorance is a cause of sinne For whosoeuer knoweth not God he cannot worship God he cannot but serue strange Gods We see that in the Galatians chap. 4.8 who therefore did seruice to them who by nature were not Gods because they knew not the true God Rom. 3.11 The like collection is made from some words in the fourteenth Psalme that therefore men seeke not God because they know him not There is none that vnderstandeth there is none that seeketh God In both places Saint Paul makes Ignorance to be the mother of superstition and idolatry Men know not God therefore they seeke not God â—quin 1. 2. qu. 84. art 1. 2. but serue strange Gods Thus is ignorance a cause of sinne I say a cause of sinne as one sinne may bee a cause of another And one sinne may be a cause of another diuers waies 1 One sinne is the cause of another in as much as for a sinne committed the grace and presence of the Holy Spirit leaueth and forsaketh vs. It being departed we cannot but runne into foule and filthy sinnes If our stay by which alone we are supported in the way of godlinesse be taken from vs how shall we stand 2 One sinne is the cause of another in as much as God punisheth sinne with sinne as when God gaue vp the Gentiles to their owne hearts lusts to vncleannesse to defile their owne bodies betweene themselues Rom. 1.24 as euen now you heard 3 One sinne is the cause of another in as much as by committing of any sinne we are drawne on againe to doe the like and to ingeminate and double action vpon action vntill at length we make the sinne habituall vnto vs. 4 One sinne is the cause of another in as much as it cannot be that a sinne should be committed without attendants In which sense the Apostle 1 Tim. 6.10 saith of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he saith that Couetousnesse or the loue of money is the root of all euill They that will be rich saith he fall into tentation and snares and into many foolish and noisome lusts which draw men into perdition and destruction for the loue of money is the root of all euill which while some lusted after they erred from the faith and pierced themselues thorow with many sorrowes 5 One sinne is the cause of another in as much as for one the other is committed Pilat for ambition condemned Christ Iudas for money betrayed his Master and Balaam for a like reward cursed Gods people So many waies may one sinne be said to be the cause of another Now our ignorance of God is a cause of sinne the fourth way namely as it is not without attendants You heard euen now that Paul makes it to be the mother of superstition and idolatry I may say it is the mother of all heresies and errors To this purpose Saint Hierome in a proeme of his to the Virgin Eustochium before his Commentaries vpon Esay saith that the ignorance of the Scriptures is the ignorance of Christ If 1 Cor. 1.24 saith he according to the Apostle Paul Christ be the power of God and the wisdome of God and hee that knoweth not the Scriptures knoweth not the power of God nor his wisdome Ignoratio Scripturarum ignoratio Christi est the ignorance of the Scriptures is the ignorance of Christ It is so worthy a saying that it is put into the body of the Canon Law Dist 38. C. Si iuxta Thus much for the second branch of my position wherein I affirmed that Ignorance is a cause of sinne The third branch is Our ignorance of God and his truth is in it selfe sinne Here the Schoolemen doe distinguish Aquin. 1. 2. qu. 76. Art 2. Lombard Sent. lib. 2. dist 22. c. est autem There is one kinde of ignorance in such men as may know and will not another in such as may know and care not a third in such as would know but cannot The first is an ignorance by wilfulnesse the second by negligence the third by necessity The first and second they hold for sinnes the third they excuse yea they deny it to be a sinne To their iudgement concerning the two former kinds we giue our assent It is a malicious sinne a sinne of commission a very heynous sinne when men may know and will not It is a negligent sinne a sinne of omission yet a grieuous sinne when men may know and care not But their opinion touching the third kinde we allow not What if a man would know and cannot is he therefore simply and absolutely excused No he is not It s a truth and all the powers of Hell shall not be able to preuaile against it whosoeuer knoweth not what he ought to know by the Law of God he is holden in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he transgresseth the Law of God And euery transgression of the Law of God is sinne This truth is sealed by the holy Spirit in the mouth of Saint Iohn 1 Epist chap. 3.4 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Euery transgression of the Law is sin The Text of Scripture which they alleage for their opinion is Ioh. 15.22 There saith Christ If I had not come and spoken vnto them they should not haue had sinne but now haue they no cloake for their sinne My answer is These words make nothing for them For Christ by saying so doth not absolutely excuse the Iewes from sinne vpon the condition that they had not beene able to haue heard Christ The excuse which Christ fitteth to them serues onely to excuse them from the greatnesse and grieuousnesse of sinne as if he had thus said If I had not come and spoken vnto them they should not haue had sin sin that is so grieuous sinne as now they haue since they haue heard me and yet doe continue in their obstinacy refusing to giue assent to the truth which I haue told them from my
Father They should not haue had sinne Sinne in comparison they should not haue had Their sinne of ignorance should haue beene none in respect of their sinne which now they haue The place may receiue light from Christs owne mouth Luk. 12.47 Our Sauiour there affirmeth that the seruant which knoweth his masters will and doth it not shall bee beaten with many stripes with more stripes than he shall that knoweth not his masters will and therefore doth it not Where we are put in minde of two sorts of sinners Some there are that know the will of their Lord and some that know it not Both are sinners and are to be beaten for their sinnes they with more stripes these with fewer And these to whom fewer stripes are assigned are of three sorts For either they know not their Lords will because they will not know it or they know it not because they care not to know it or they know it not because they cannot know it They which know not their Lords will because they will not know it their ignorance is as the Schoolemen call it Biel. Sent. 2. Dist 22. qu. 2. Ignorantia affectata an affected ignorance These shut their eares when God calleth and being housed in their security will not step to the doore to see if the Sunne shine This ignorance resideth rather in their will and affections than in their vnderstanding part These are wilfully ignorant saith Peter 2 Ep. 3.5 They know but will not know and they run with broad eyes vnto destruction They which know not their Lords will because they care not to know it their ignorance is Ignorantia crassa vel supina a grosse idle wretchlesse and negligent ignorance And they that are thus ignorant doe also trace the high way to the pit of destruction and there shall they be sure to be beaten with many stripes They which know not their Lords will because they cannot know it their ignorance is called Ignorantia inuincibilis an inuincible ignorance and it s called inuincible saith Biel Sent. 2. Dist 22. not because it is simply so but because it remaineth after a man hath done all he can to remoue it and this ignorance saith he doth simply excuse a man from sinne Non solùm in tanto Conclus 1. sed in toto it excuseth wholly from sinne So he and the rest of the schoole But by their leaues it is their errour and stands conuicted by that laying of our Sauiour already produced The seruant that doth not his Masters will by reason he knowes it not shall be beaten with stripes though fewer But say an ignorance is inuincible an ignorance of necessity an ignorance that a man would but cannot remoue shall not such an ignorance excuse No it shall not For all men are bound by the Commandement to know God That some men know him not nor can know him it is not Gods fault but the fault of their owne parents and consequently their owne fault Adam had the perfect knowledge of God imprinted in his nature but through his owne default he lost the same for himselfe and his posterity A man may not for this complaine against Gods iustice since that our first sinne hath deserued a greater punishment I say then that this inuincible ignorance cannot excuse à toto it may à tanto It may be some excuse for the degree and measure of the sinne but not for the sinne it selfe And this may serue for the illustration of the third part of my position wherein I affirmed that our ignorance of God and his truth is of it selfe sinne Now the whole together stands good Our ignorance of God and of the things reuealed in his holy word whether it be an affected and a wilfull ignorance or a negligent and carelesse ignorance or an inuincible and a necessary ignorance is an effect and punishment of sinne it is a cause of sinne and is in it selfe sinne It was bred by transgression it doth breed transgression and is no lesse than transgression of its owne nature So foule a thing is ignorance And therefore in this respect also its true that Ignorance of God and his reuealed will is a sinne that is damnable and to be auoided My obseruation thus established Let vs now see what profit may from hence redound vnto vs. First this may serue to warne all Ministers of the Word that they be carefull to root out ignorance out of the mindes of the people and to plant the knowledge of God among them The Minister that neglects his duty and either through insufficiency or idlenesse suffereth the people to goe on in the waies of darknesse to their perdition he becommeth accessary yea a principall cause of their destruction Secondly this may teach vs all to detest this ignorance of God and his reuealed will and to seeke by all meanes to know God They that content themselues to liue in their ignorance and voluntarily submit themselues to be led by blind guides such as cannot enforme them in the waies of the Lord their estate is lamentable Beloued it is euery mans duty to haue care of his owne soule though others should neglect it You shall do well to account this one thing necessary to be instructed in the knowledge of Gods truth and preferre it before your worldly affaires Should you want this precious pearle of Gods Word you would rather sell all you haue to purchase it than content your selues to be without it Now you haue it brought home vnto you will you not make the best of it Thirdly it may serue to reproue a Popish practise by which they endeuour by all meanes possible to keepe the people in blindnesse and ignorance by taking away from them the light of Gods Word both read and preached that so keeping them blind-folded they may doe with them at their pleasure and like carrion Crowes hauing picked out their eyes may make a prey of them What else meane they when they teach that Ignorance is the mother of deuotion Pag. 18. I know that N. D. in his Wardword denieth this to be taught by any Catholique Hee saith it is forged by some Minister of ours and laid vpon them But he seemeth to haue beene past shame in denying that which is so openly knowne A Deane of Pauls Doctor Cole by name one chosen not onely to maintaine the assertions of the Papists against the Protestants in a disputation at Westminster but appointed by the Bishops and other his Collegues to be the mouth for them all whose speech in the end they all being asked did auow to be the minde and saying of them all euen he in that honourable assembly of the Councell and Nobles and frequent concourse of the Commons did with great vehemency maintaine this position in these words I say Ignorance is the mother of deuotion See this Popish Doctor appointed by the consent of Popish Bishops and other his Collegues to be their mouth and auouched to haue spoken nothing but
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
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
anger Gregory the Great Moral lib. 5. cap. 30 applieth them to mens persons He reckoneth vp foure sorts of men subiect to these euill angers 1. Some are soone angry and soone pacified 2. Some are slowly angry and slowly pacified 3. Some are soone angry and slowly pacified 4. Some are slowly angry and soone pacified All these doe sinne in their angers but not all equally Some more some lesse grieuously yet all doe sinne And therefore that the glory of God may be propagated and the good of our neighbours furthered I beseech you receiue into your deuout hearts my propounded doctrine Euery childe of God ought to keepe himselfe vnspotted of anger If you demand a reason hereof I must repeat vnto you God his holy Commandement Thou shalt doe no murther In the name of murther are inhibited all the kindes of anger aboue specified the anger that lurketh in the heart the anger that shineth in the countenance the anger that is manifested in words whereto I adde that anger that breaketh into action If you wound or but strike your neighbour if you speake bitterly against him if you looke frowningly at him if you hate him in heart or be vnaduisedly angry with him you are before Almighty God guilty of murther And for this cause euery childe of God ought to keepe himselfe vnspotted of anger Another reason of this doctrine may be drawne from the foule effects of anger The i Peter de La Primadaye Author of the French Academie par 2. Chap. 55 thus discourseth of them Anger is a vice that hath wonderfull effects in the body and such as are very vnbeseeming a man For first of all when the heart is offended the bloud boileth round about it and the heart is swolne and puffed vp whereupon followeth a continuall panting and trembling of the heart and breast And when these burning flames and kindled spirits are ascended vp from the heart vnto the braine then is anger come to his perfection from hence commeth change of countenance shaking of the lips and of the whole visage stopping of speech and terrible lookes more meer for a beast than for a man Lactantius hath the like discourse in his booke De Ira Dei cap. 5. k Ira cum in animum cutusquam incidit velut saena tempestas tantos excitat fluctus vt statum mantis immutet ardesrant oculi os tremat lingua titubet dentes concrepent alterna vultum ma ulet nunc saffasus râ—bor nunc pallâ—r albescens When anger saith hee is fallen into the minde of man like a sore tempest it raiseth such waues that it changeth the very state of the minde the eyes wax fiery the mouth trembleth the tongue faltereth the teeth gnash and the whole countenance is by course stained sometimes with rednesse sometimes with palenesse Basil in two Sermons of his one preached before the Lacizians the other l De ira hom 38. else-where is plentifull in this point The man that is indeed and throughly angry differeth nothing either in the manner of his looke or in the affection of his mind from him that is possessed with Deuils His bloud boileth about his heart the whole proportion of his visage is altered you will not take it to be the same face his eyes looke not as they were wont but are fiery and staring he whets and grindes his teeth like the foaming Boare his countenance is wan of colour blacke and blew stained and dyed as with bloud his bodie swells his veines wax bigge his voice is vnpleasant his speech marticulate you will haue much a doe to vnderstand him A seruant of * Mich. de Montaâ—gue Ess lib. 2 cap. 31. ex A. Gelliâ— Plutarchs a lowd and vicious fellow for some faults by him committed was stripped naked to be whipped Being vnder the whip he vpbraided his master and obiected to him how he had often heard him say that it was an vnseemely thing for a man to be angry and that thereof he had written a booke and that yet now contrary to his owne sayings and writings all plunged in rage and engulfed in choler hee caused him so cruelly to be beaten To whom Plutarch with an vnaltered and milde setled countenance said thus What Whereby dost thou iudge I am now angry Doth my countenance doth my voice doth my colour or doth my speech giue thee any testimony that I am either moued or cholericke Me thinkes mine eyes are not staringly wilde nor my face troubled nor my voice frightfull or distempered Doe I wax red Doe I foame at the mouth Doth any word escape me whereof I may repent hereafter Doe I startle and quake Doe I rage and ruffle with anger For to tell thee true these are the right signes of choler these are the tokens of anger You may say beloued that they are the effects of anger The fore-cited Father Basil may be your warrant who further telleth you that vnbridled tongues vngnarded mouthes vnstayed hands contumelies foule language railing words vniust blowes and the like enormities are the sonnes are the fruits are the effects of euill anger And in this respect also euery childe of God ought to keepe himselfe vnspotted of anger Now to make some vse of this doctrine Shall I say that this euill anger is a reigning euill among you Your consciences must needs beare me witnesse it is so Now may I charge some of you as Ezechiel charged the house of Israel chap. 11.6 Many haue you murthered in this place and you haue filled the streets with the slaine For as often as you haue beene angry vnaduisedly one with another so often haue yee murthered one another O! what an account are yee one day to make before Christs Tribunall euen for this one sinne vnlesse in this your day you wash it away with teares of penitencie Tremble therefore stand in awe and sinne no more so Examine your owne hearts not now only while you heare me but also when you are gone from hence euen vpon your beds of rest Solomon exhorts you Eccles 7.10 Be thou not of an hastie spirit to be angry His reason is For anger resteth in the bosome of fooles Saint Paul exhorts you Rom. 12.19 Dearely beloued auenge not your selues but giue place vnto wrath His reason is For it is written vengeance is mine I will repay saith the Lord. Saint Iames exhorts you Chap 1.19 My deare brethren be slow to wrath His reason is For the wrath of man doth not accomplish the righteousnesse of God You know the Law and it is fulfilled in one word this Thou shalt loue thy neighbour as thy selfe This is taught you Gal. 5.14 Suffer your selues to be exhorted in the words following vers 15. If yee bite and deuoure one another take heed lest yee be consumed one of another In the twentieth verse we reade of hatred debate emulations wrath contentions seditions and are assured by the 21. verse that if we doe such things we shall not inherit the
Christ but our owne bellies as S. Paul speaketh Rom. 16.18 Of such speaketh the same Apostle Phil. 3.19 Many doe walke as enemies to the crosse of Christ whose end is damnation whose God is their belly whose glory is their shame who mind earthly things Whose God is their belly Thus beloued you see what Idols are yet remaining among vs and how we are defiled with them What remaineth but that we suffer our selues to be exhorted in the words of Barnabas and Paul to the men of Lystra Act. 14.15 that we would turne 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from those vaine Idols to serue the liuing God Thus farre of my second Doctrine which was Neither Melchom of the Ammonites nor any other Idoll of any other people can saue themselues in the day of captiuity much lesse can they saue the people that doe trust in them and worship them Which doctrine I grounded vpon the second reading of my Text Melchom shall goe into captiuity he and his Princes together Now followeth the third generall part of this prophecy against the children of Ammâ—n 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Saith the Lord. This is the conclusion of this Prophecie and it redoubleth its authority and credit Authority and credit sufficient it hath from its very front and preface vers 13. Thus saith the Lord. It is here redoubled Saith the Lord. Hath the Lord said it and shall he not doe it Hath he spoken it and shall he not accomplish it The Lord Iehouah the strength of Israel is not as man that he should lie 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 shal passe before one iot or one tittle of Gods Word shall scape vnfulfilled Iehouah the Lord saith whatsoeuer our Prophet Amos hath here denounced against the Ammonites It is the Lord that saith it Amos is but the Lords Minister the Words are the Lords Whence we may take this Doctrine The Author of holy Scripture is neither man nor Angell nor any otber creature how excellent soeuer but only the liuing and immortall God This truth may likewise be grounded vpon the Preface to the ensuing Prophecy And therefore sith my houre is almost spent and your attention well nigh tired I put off the handling of this doctrine till God giue me opportunity to speake againe vnto you Meane time let this which hath beene deliuered vnto you Non meis viribus sed Christi misericordiâ not by any strength of mine but by the mercy of our Lord Iesus Christ serue for the exposition of this first Chapter 1 Tim. 1.17 Vnto the King eternall immortall inuisible the only wise God three persons Father Sonne and Holy Ghost be honour and glory for euer and euer Amen FINIS A COMMENTARIE OR EXPOSITION VPON THE SECOND Chapter of the Prophecie of AMOS Deliuered In XXI Sermons in the Parish Church of MEYSEY-HAMPTON in the Diocesse of GLOCESTER BY Sebastian Benefield Doctor of Diuinitie and Professor for the Lady MARGARET in the Uniuersitie of OXFORD IAMES 4.8 Draw nigh to God and he will draw nigh to you LONDON Printed by EDWARD GRIFFIN for IOHN PARKER and are to be sold in Paules Church-yard at the signe of the three Pigeons 1629. TO THE RIGHT REVEREND FATHER in God and my very good Lord IOHN by the diuine prouidence L. Bishop of London Right Reuerend Honourable ONce more I make bold to present vnto your HONOR a testimonie of my most humble observance It is an Exposition of the second Chapter of the Prophecie of Amos. My labours vpon the first it pleased your Lordship heretofore fauourably to accept and patronize If these vpon the second may find the like entertainement they haue their end The beames of that splendour of goodnesse in you which long since haue shined vpon many in this Vniuersitie and me among the rest methinkes J still behold How can J then but in memorie thereof offer vp to your Honourable Name some Sacrifice of thankesgiuing This is the best I haue at this time Receiue it my good Lord such as it is the sincere token of a thankefull heart God Almightie who hath made you an eminent and an honourable pillar here in his Church militant for the comfort of his people giue you herein many dayes full of honour and comfort and reward you with a Crowne of neuer-fading glory in his Church triumphant From my studie in Christ Church in Oxford Februarie 14. 1619. Your Lordships in all dutie and seruice SEBASTIAN BENEFIELD A COMMENTARIE VPON THE SECOND Chapter of AMOS deliuered in XXI Lectures THE FIRST LECTVRE AMOS 2.1 2 3. 1. 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 2. 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 3. And I will cut off the Iudge out of the midst thereof and will slay all the Princes thereof with him saith the Lord. HOw grieuous a burden sinne is you may well perceiue by the heauy punishments which God layeth vpon the committers of sinne Good store of examples the first chapter of this prophecie hath yeelded vnto you The Syrians the Philistines the Tyrians the Edomites and the Ammonites haue for their sinnes bin seuerally repayed with vengeance from Heauen the fire of the wrath of God hath seized vpon them and deuoured them their Cities are become desolate their memorie is perished from off the earth As it is befallen them so it befalleth the Moabites also against whom Amos in the beginning of this second chapter directeth his prophecie and to the same purpose whereto the prophecies of the former Chapter were directed The a See my sixth Lecture vpon Amos 1. reasons why Amos sent of purpose with a message to the Israelites doth first prophecie against the Syrians the Philistins the Tyrians the Edomites the Ammonites and the Moabites all forreine nations are three 1. That he might be the more patiently heard of his countrymen 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 prophecie against them also Consolatio quaedam est afflictio inimici Some comfort it is to a distressed naturall man to see his enemie 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 he would not spare the Syrians and other their neighbor countries though they were destitute of the light of Gods word and ignorant of his will 3. That they might the more tremble at the words of this prophecie when they should see the Syrians and other Nations afflâ—cted and tormented according to the heinousnes of their iniqâ—ities Here might the Israelites
longer to presume vpon his patience It is true Dominus patiens the Lord is slow to anger but the Prophet Nahum Chap. 1.3 addeth also that he is great in power and surely will not cleare the wicked This long for bearance of God towards vs patientia est non negligentia you must call it patience it is not negligence Non ille potentiam perdidit sed nos ad poenitentiam reseruauit saith St Austine serm 102. de Tempore God hath not lost his power but hath reserued vs for repentance and quanto diuâ—ius Deus expectat tanto grauius vindicat How much the longer God expects and waits for our conuersion so much the more grieuously will he be auenged vpon vs if we repent not I shut vp all with that exhortation of Ecclesiasticus chap. 5.7 Make no tarrying to turne vnto the Lord and put not off from day to day To moue vs to this speedie conuersion he addes this reason for suddenly shall the wrath of the Lord breake forth and in thy securitie thou shalt be destroyed and thou shalt perish in time of vengeance What remaineth but that we pray with Ieremie Chap. 31.18 Conuert thou vs O Lord and we shall be conuerted for thou art the Lord our God THE IIII. LECTVRE AMOS 2.4 5. Thus sayth the Lord For three trangressions of Iudah and for foure I will not turne away the punishment thereof because they haue despised the Law of the Lord and haue not kept his commaundements and their lies caused them to erre after the which their Fathers haue walked But I will send a fire vpon Iudah and it shall deuoure the palaces of Ierusalem OVr Prophet Amos hath hitherto dealt with forraine Nations with the Syrians with the Philistines with the Tyrians with the Edomites with the Ammonites and with the Moabites Six in number All borderers vpon and professed enemies vnto the people of the Lord the type of the Church To each of these you haue heard the iudgements of God menaced his punishments threatned all which are accordingly fallen out Was not Amos his message from the Lord to the Israelites Why then doth he first foretell forraine nations their iudgements The reasons are three First that he might be the more patiently heard of his Countrymen friend and allies the Israelites The Israelites seeing their Prophet Amos so sharpe against the Syrians and other their enemies could not but the more quietly heare him when he should prophecie against them also Consolatio quaedam est afflictio inimici It is some comfort to a naturall distressed man to see his enemie in distresse also Secondly that they might haue no cause to wonder if God should at any time come against them in vengeance sith he would not spare the Syrians and other Nations though destitute of the light of Gods word and ignorant of his will Thirdly that they might the more stand in awe at the words of this prophecie when they should behold the Syrians and other their neighbours afflicted and tormented according to the haynousnesse of their iniquities Scitum est ex alijs periculum facere tibi quod ex vsu fiet It is a principle in Natures Schoole that we take example from other mens harmes how to order our wayes From this natures principle the people of Israell might thus haue argued Will not the Lord spare the Syrians the Philistines the Tyrians the Edomites the Ammonites the Moabites How then can we presume that he will spare vs They silly people neuer knew the holy will of God yet shall they drinke of the cup of Gods wrath How then shal we escape who knowing Gods holy will haue contemned it You see now good reason our Prophet had though sent with a message to the ten tribes of Israel first to let forraine Nations vnderstand Gods pleasure towards them in respect of their sinnes From them he commeth to Gods owne peculiar people diuided after the death of King Salomon into two families or kingdomes Iudah and Israel First he prophecieth against Iudah in the 4. and 5. verses Thus sayth the Lord For three transgressions of Iudah and for foure c. Wherein I obserue two parts 1. A Preface Thus sayth the Lord. 2. A Prophecie For three transgressions of Iudah c. In the Prophecie we may obserue foure parts 1. A generall accusation of Iudah For three transgressions of Iudah and for foure 2. The Lords protestation against them I will not turne away the punishment thereof 3. An enumeration of some particular sinnes by which the Iewes prouoked God vnto displeasure Because they haue despised the Law of the Lord c. 4. A commination or denuntiation of iudgement against them vers the 5. But I will send a fire vpon Iudah and it shall deuoure the palaces of Ierusalem First of the Preface Thus saith the Lord It is like that gate of the Temple in a Act. 3.11 And 5.12 Salomons poarch which for the goodly structure thereof was called beautifull Act. 3.2 So is this enterance to my text very beautifull We haue alreadie beheld it six seuerall times fiue times as wee passed through the former Chapter and once at our first footing in this There is engrauen in it that same Tetragrammaton that great and ineffable name of God Iehovah Iohovah Curious haue the b See Lect. 1. Cabalists and Rabbins bin in their inuentions about this name They will not haue it to be pronounced nor taken within polluted lips They note that it is nomen tetragrammaton a name of foure letters of foure letters 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because the name of God in all tongues and languages for the most part consisteth of foure letters and they adde that these foure letters in the Hebrew tongue are literae quiescentes letters of rest whence they picke this mystery that the rest repose and tranquillitie of all the creatures in the world is in God alone They further say that this name is powerfull for the working of myracles and that by it Moses and Christ haue done great wonders These their inuentions are partly superstitious partly blasphemus but all braine sicke and idle Yet must we needs acknowledge some secret in this name We are driuen to it by Exod. 6.3 There the Lord thus speaketh vnto Moses I appeared vnto Abraham to Isaac and to Iacob by the name of a strong omnipotent and all-sufficient God but by my name Iehovah was I not knowne vnto them The secret is thus vnfolded Iehovah this great name Iehovah importeth the eternitie of Gods essence in himselfe that he is c Heb. 13.8 yesterday and to day and the same for euer d Apoc. 1.8 which was which is and which is to come Againe it noteth the existence and perfection of all things in God as from whom all creatures in the world haue their e Act. 17.28 life their motion and their being God is the being of all his creatures not that they are the same that he is but because
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
which there is no resistance For to say that the effectuall grace of God can be resisted is to deny it to be effectuall It implieth a contradiction and it is blasphemie to affirme that God with his effectuall grace is subiect to mans resistance That of Saint Paul Rom. 9.19 Who hath resisted the will of God being an Interrogation of a denier implying that no man hath or can resist it is in very reason it selfe most certaine For the superiour cause can neuer suffer of the inferiour therefore if mans will should goe about to resist or frustrate the will of God it were euen against reason it selfe for then should Gods will suffer of mans will which is an impossibilitie Saint Augustine hath a fit saying for the establishing of this truth It is in his booke De corrept grat cap. 14. Deo volenti saluum facere nullum hominum resistit arbitrium If God be willing to saue a man no will of man can resist him Sic enim velle nolle in volentis aut nolentis est potestate vt diuinam voluntatem non impediat nec superet potestatem for to will or not to will is so in the power of him that willeth or willeth not that it neither hindreth the will of God nor ouer-commeth his power Thus much by occasion of Rupertus his exposition Let vs goe on Can a bird Dionysius the Carthusian will tell you that this fowler according to the Expositors is either the Deuill or man or God and that their snares are either Laquaei culpae or Laquaei poena either snares of sinne or snares of punishment That the Deuill is in holy Scripture compared vnto a fowler I deny not for I reade of his wiles Ephes 6.11 where we are aduised to put on the whole armour of God that wee may be able to stand against the wiles of the Deuill I reade likewise of the snares 1 Tim. 3.7 2 Tim. 2.26 His snares are the snares of sinne by which he entrappeth men and leads them captiue But that the Deuill is the fowler in my text I affirme not Nor may it be denied but that man also is in holy Scripture compared to a fowler To a fowler he is compared in a two-fold respect in respect of others and in respect of himselfe Man is a fowler in respect of others Hee hath snares and cords and nets and grinnes to catch others with Such fowlers were King Dauids enemies his proud enemies Saul and Doeg of whom Psal 140 5. he thus complaineth They haue hid a snare for me and cords they haue spread a net by the waies side they haue set ginnes for me And such are they those wicked men Ierem. 5.26 They lay wait as he that setteth snares they set a trap they catch men And such are they of whom the complaint of the faithfull is Lament 3.52 Mine enemies chased me sore like a bird without cause They chased me like a bird It is true then Men are fowlers in respect of others fowlers they are to catch others Yea and fowlers they are in respect of themselues euen to catch themselues Such a one is he Psal 7.15 He made a pit and digged it and is fallen into the ditch which he made And he Psal 9.15 16. In the net which he hid is his owne foot taken he is snared in the work of his owne hands And he Prou. 5.22 His owne iniquities shall take himselfe and he shall be holden with the cords of his sinnes Not amisse then hath Carthusian affirmed that men sometimes doe fall in laqueum culpae into the snare of sinne by their owne inclination or naughtinesse For as Origen witnesseth Quamuis non essent Diaboli adhuc homines concupiscentijs pulsarentur though there were no Deuils at all yet should men be ensnared with their owne lusts Thus we see Man is a fowler a fowler to catch others and a fowler to catch himselfe and his snares are laquei culpae the snares of sinne Yet that man is the fowler in my text I affirme not It remaineth then that by this fowler God must be intended For God is a fowler too and he hath snares too but his snares are laquei poenae they are snares of punishment Of snares of this kinde hee hath no want He powres them forth like raine This is that we reade Psal 11.6 Vpon the wicked shall the Lord raine snares fire and brimstone and a burning tempest this shall be the portion of their cup. Behold a raine of snares vpon the wicked King Dauid deuoting his enemies to destruction Psal 69.22 Wisheth their table to become a snare vnto them and that which should be for their welfare to become a trap vnto them The place Saint Paul alleageth with some little difference Rom. 11.9 Let their table be made a snare and a trap and a stumbling blocke and a recompence vnto them And here behold a mans owne table and that which should yeeld him much comfort becomes a snare and a trap for God to entangle and catch the wicked with Remarkable is that of the Prophet Esay chap. 8.14 where it is said of the Lord of Hostes himselfe that to both the houses of Israel he shall be for a stone of stumbling and for a rocke of offences and to the inhabitants of Ierusalem for a ginne and for a snare and that many of them shall stumble and fall and be broken and be snared and be taken And here againe behold The Lord of Hosts he that is euer to the faithfull a rocke of refuge and saluation he is to the wicked and the vnbeleeuing a ginne and snare to ensnare and take them with It is not to be denied but that God may very well be resembled to a fowler And him I take to be the fowler in my text Now the resemblance betweene God and a fowler stands thus As snares wherewith birds are catched fall not on the ground at all aduentures and by chance but are laid of purpose by the skill industrie and fore-sight of the fowler so the calamities and miseries of this life wherewith men are vsually taken and snared come not by chance but are sent among vs by the prouidence of God So this text is as before I intimated an adumbration of the prouidence of God by which he ruleth all things The point of doctrine which from hence I would commend vnto you is this Nihil accidere nisi à Deo prouisum that nothing falleth out in this life no calamitie no misery nothing good or euill but by Gods prouidence Aquinas 1. quaest 22. art 2. makes this demand Vtrum omnia sint subiecta diuinae prouidentiae whether all things are subiect to the prouidence of God For the resolution whereof his conclusion is Sith God is of all things the prime cause and knoweth all things in particular it is of necessitie that all things are subiect to his prouidence not tantùm in vniuersali sed etiam in singulari not only in genâ—rall but
and I cannot but feare The Lord God hath spoken and I must prophesie Thus haue you the scope and drift of our Prophet in the words I haue now read vnto you Wherein for my easier proceeding may it please you to obserue with me first a Similitude secondly the application thereof The Similitude it from a Lion the Application is to God The Similitude in these words The Lion hath roared who will not feare The Application in these The Lord God hath spoken who can but prophesie First of the Similitude The Lion hath roared who will not feare Of all foure footed beasts the Lion doth beare away the chiefe price Hee is saith Cyril 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the strongest of wild beasts This wild beast the Lion the King of beasts excelling all others in courage and strength full of fiercenesse and violence giuen to destroy and deuoure is in holy Writ called by sundry names according to his effects and properties Sometime he is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Labi that is hearty or couragious Ioel 1.6 Sometime 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Kephir that is lurking or couchant abiding in couert places Ezech. 19.3 Sometime 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Schachal that is ramping and fierce of nature Iob 10.16 Sometime 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lajisch that is subduing his prey Esay 30.6 Here he is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Arieh that is a plucker a renter a tearer and so was he called in the fourth verse of this Chapter So many names haue the Hebrewes to call the Lion by according to his seuerall properties The Lions voice is his roaring The Lion 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Schagg hath roared The word as Dones sonne of Labratus hath noted is proper to the Lion whose roaring is very shrill dreadfull and full of ire No maruell then is it if at his roaring all the beasts of the forest doe tremble That they doe so it s acknowledged by Saint Basil in his ninth Homily vpon the Hexameron where be saith that 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 like hath Saint Ambrose in his Hexaemeron lib. 6. cap. 3. Naturally there is in the Lions voice such a terrour that many beasts which might by their swiftnesse escape the Lions assault doe faint and fall downe before the Lion astonied and stricken as it were with the hideousnesse of his roaring The like hath Saint Cyril the like R. Dauid Lyra and Carthusian the like as I shewed in my fourth Lecture vpon this Chapter The Lion hath roared He roareth before he hath his prey when he hath it in pursuit and after he hath gotten it Before he hath his prey he roareth Psal 104.21 The Lions the young and lusty Lions roare after their prey and seeke their meat from God 1 Pet. 5.8 there is a Lion that roareth seeking whom he may deuoure When he hath his prey in pursuit he roareth So roareth the rauening Lion Rugientibus praeparatis ad escan Psal 22.14 and so roare those Lions ready to deuoure Ecclus. 51 4. Afâ—er he hath gotten his prey he roareth Esay 31.4 The young Lion roareth on his prey And aboue in this Chapter vers 4. Will a Lion roare in the forest when he hath no prey So the Lion roareth before he hath his prey when hee hath it in pursuit and after he hath gotten it But of all his roaring is most terrible when he is hungry and in the pursuit of his prey 〈◊〉 albeit when he is deuouring his prey he roareth very terribly as Bolducus in his Comment vpon Iob cap. 4. hath out of Aristotle Plinie and Aelian obserued making the Lion so roaring to be the expresse image of rauenous rich men and mighty oppressors Pierius Hieroglysh lib. 1. From this fearefull roaring of the Lion one of the foure Euangelists Saint Marke is hieroglyphically figured by the image of a Lion because as a Lion in the wildernesse sends forth a terrible voice so Saint Marke in the beginning of his Gospell mightily thundereth out vocem clamantis in deserto the voice of one crying in the wildernesse It is the obseruation of Saint Ambrose vpon Luke of Remigius vpon Marke and of Eucherius The Lion hath roared who will not feare Frequent and familiar are the comparisons drawne from the Lion in holy Scripture The Lion for his good properties is a symbole of good men yea of Christ himselfe but for his bad of bad men yea of the Deuill Habet Leo virtutem habet saeuitiam saiâ—h Gregory Moral 5. cap. 17. The Lion hath courage and he hath cruelty For his courage he betokeneth Christ for his cruelty the Deuill So Augustine Serm. 46. de diuersis Christus Leo propter fortitudinem Diabolus propter feritatem Christ and the Deuill may both be called Lions Christ for his fortitude the Deuill for his fiercenesse Christ may be called a Lion not onely for his inuincible courage and fortitude but also for his great might and power in defending his flocke from bodily and spirituall enemies so is he the Lion of the Tribe of Iuda Reuel 5.5 that same victorious Lion our true Shilo and Messias who is Non minus belluo animarum ad illas saluandas quà m Diabolus ad perdendas as Salmeron speaketh in his eighth Disput vpon the first Epistle of Peter Christ the Lion of the Tribe of Iuda doth no lesse greedily hunt after soules to saue them than the Deuill doth to destroy them Christ's a Lion So are Kings and mighty Princes that rule ouer others called Lions Iudah is a Lions whelpe He stooped downe he couched as a Lion and as an old Lion who shall rouse him vp Gen. 49.9 where Dauid Salomon and other Kings that were lineally descended from the Tribe of Iudah are compared to the roaring Lion because through the fame of their Empire they were a terrour to many of their neighbour Nations Kings and Princes are Lions Euery godly person is a Lion So saith the Holy Ghost Prou. 28.1 The righteous are bold as a Lion They are bold in all their afflictions how great soeuer they be and their boldnesse is not from any trust in themselues but by the faith they haue in God and they are bold as a Lion fearing nothing For as a Lion feareth no other beasts so the righteous feare not whatsoeuer crosses may befall them They know that all things worke together for good to them that loue God Rom. 8.28 they know that without the will of God no ill can betide them they know if they lose this life they shall finde a better and for this cause in their greatest extremities are they quiet in minde euer giuing a fiat to the will of God Gods will be done The righteous man for his boldnesse is a Lion The wicked man euery tyrant and violent oppressor is a Lion A
Prophets signifieth consilium certum certámque sententiam as Arias Montanus vpon this text obserueth To say signifieth a certaine a determined sentence or iudgement it implieth not so much any verball speech as the strength and efficacie of reason and cogitation Saith the Lord that is the Lord hath in his secret and infallible counsell decreed and determined to effect what is by the Prophet here denounced Thus saith Adonai Iehouih the Lord God With these two names of God Adonai Iehouih wee haue met twice alreadie in this Chapter verse 7. and 8. Sith they are here againe they are againe by vs to be saluted but briefly Adonai the Lord. The name is found in holy Scripture 134. times It is the obseruation of the Massorets R. Mosche ben Maimon Rambam maketh this name to be equiualent to the name Iehouah so doth the Talmud Yet is there a difference betweene them Lib. Kâ—ddâ—sch in cap. Esre Iochasin c. Adonai is the name of God of his sustentation and dominion but Iehouih is his name of existing or being By Adonai wee know that God alone is absolutely Lord Ruler and Gouernour of all things yea and our Lord. By Iehouih that of himselfe and by himselfe He euer was is and shall be Reuel 1.4.16.5 Act. 17.28 Rom. 11.36 that of him all creatures haue their being and that he giueth a reall being to all his promises and threats Adonai Iehouih the Lord God he that is iudex iustissimus the most iust Iudge and suffereth not a sinne to passe without due punishment He is here presented vnto you for the Author of the punishment here denounced The obseruation is Of all the euill that befalleth man in this life God is the Author And here by euill I vnderstand as in my former obseruation the euill of punishment or the euill of affliction priuate or publike internall or externall God is the Author of all It is proued aboue in this Chap. vers 6. Shall there be euill in a citie and the Lord hath not done it No there shall be none no euill of paine punishment or affliction but the Lord doth it This is it the Lord assumeth to himselfe Esai 45.7 I the Lord I forme the light and create darknesse I make peace and create euill I the Lord doe all these things It is thus in the Paraphrase I am the Lord and there is none else I send into the world light and darknesse prosperity and aduersitie I giue peace and with it tranquillity and abundance and I giue that which is contrary to peace euill warre and misery and perturbation and pouertie I the Lord doe all these things It is no more than what he takes vnto himselfe Ier. 18.11 For there also thus saith the Lord Behold I frame euill against you and deuise a deuice against you where by euill vnderstand with Tertullian lib. 2. aduersus Marcionem cap. 24. Mala non peccatoria sed vltoria Euill not of sinne but of reuengement In which sense wee are to take euill in all those places of holy writ wherein God either bringeth or threatneth to bring euill vpon any By euill in all such places as in this my Thesis we are to vnderstand the euill of reuengement the euill of punishment or the euill of affliction Of euery such euill God is the Author God is the Author of punishment I say of punishment non quòd poena sit ens quoddam not as if the euill of punishment had a being as other things haue which God made For God is improperly said to be the efficient of punishment sith punishment of its owne nature Aquin. 1. qu. 48. Art 1. C. is nothing else than priuatio boni the priuation or absence of that we call good or the with-holding of Gods blessings from vs. The Father of the Schooles thus deliuers it Idem 1. qu. 49. Art 2. C. Cum summum bonum perfectissimum sit mali causa esse non potest nisi per accidens God being the chiefest good and most perfect cannot be the author of euill but by accident The author of euill by accident How is that Why thus When God withdraweth from the earth his heauenly benedictions forbidding the clouds to giue their raine or the Sunne his influence and taking from vs our health our peace or any other temporall blessing hee is the author of euill And this may serue for the proofe and explanation of my second Doctrine which was Of all the euill that befalleth man in this life God is the Author The reason hereof is because nothing is done in the world but God is the principall doer of it and therefore no euill can befall vs but God is the author of it Is it thus Hence then in the first place are they to be reproued who thinke that the Lord doth onely suffer many things to be done He is not only a sufferer but an orderer guider and gouernour of all things and actions Secondly from hence may be confuted the vaine opinion of Fortune whereunto many Philosophers and carnall ignorant people vse to ascribe those things whereof they see not an apparant cause What more casuall in this world than Lottery Yet therein nothing falleth out by fortune but all is wholly and altogether directed by the infinite and eternall prouidence of Almighty God Salomon expresly affirmeth it Prou. 16.33 The lot is cast into the Lap but the whole disposing thereof is of the Lord. Thirdly from hence wee learne that all our afflictions are from God and are therefore by vs to be borne with patience God verily loueth those that are his and yet notwithstanding he suffereth them to be afflicted because it is expedient for them so to be yet in their afflictions he yeeldeth them comfort Saint Paul blesseth God for it 2 Cor. 1.3 Blessed be God euen the Father of our Lord Iesus Christ the Father of mercies and the God of all comfort who comforteth vs in all our tribulation Who comforteth vs in all our tribulation he saith not who suffereth vs not to be afflicted but who comforteth vs while we are afflicted It is the obseruation of S. Chrysostome and Theophylact. God though he suffer vs to be afflicted yet he comforteth vs wheÌ„ we are afflicted Our afflictions they are Emendatoriae potiùs quà m interfectoriae as Saint Augustine speaketh lib. 3. de lib. Arbit cap. 25. They tend rather to amend vs than to destroy vs. And sweetly Saint Cyprian Ep. 8. Deus quem corripit diligit quando corripit ad hoc corripit vt emendet ad hoc emendat vt seruet Whom God correcteth him he loueth when he correcteth him hee doth it to amend him and he amendeth him that he may saue him And thus much be spoken of my second generall the Author of this punishment The Lord God My third followeth the punishment here denounced which is a conquest by warre and is described by the Siege by the victory and by the spoile Of the Siege first for