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
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 〈◊〉
sought and worshiped even in every place appointed by publike authoritie for publike assemblies Wherefore I pray you hath God given his Church a 1. Cor. 12 27. some Apostles some Prophets some Evangelists some Pastors some Teachers Is it not as we are taught Ephes 4.12 for the gathering together of the Saints for the worke of the ministerie and for the edifying of the Body of Christ See you not here a forcible argument and evident proofe for this your publike meeting There is Matth. 18.20 a speciall promise of a blessing to light vpon you as oft as you shall come to this place and thereof the author of all truth assureth you Where two or three are gathered together in my name there am I in the midst of them O weigh and consider this If you loue would haue the societie fellowship company of your sweet Saviour Iesus Christ you must frequent this place hither must you come Knowe this you cannot be right worshippers of God in private if you refuse or neglect to frequent this publike assemblie the Sion the Ierusalem from whence God is pleased to speake vnto you Much then very much to blame you whosoever doe for none or for smal occasions absent your selues from this place this house of God at appointed times where when your publike prayers should be as it were a publike renouÌ„cing of al sects and societie with idolatrie and prophanesse an acknowledgement and confession of the true God and a publike sanctification of Gods holy Name to the glory of God The time was and I dare avouch it Act. 21.5 when all the congregation of Tyre with their wiues and children bringing St Paul out of the towne to the sea shore kneeled downe with him and prayed Shall we in these daies finde this zeale among Christians I much doubt it and am perswaded men will bee ashamed in imitation of those Tyrians to kneele downe in an open place to pray vnto God publikely I will not rub this soare I know somewhat and you knowe more then I how backward many of you haue beene froÌ„ doing God due service in this place Shall I say you haue dishonoured him some by irreverence some by much absence some by wilfull refusall to bee made partakers of the blessed Communion of the body and bloud of our Lord and Saviour Iesus Christ I thinke should any one of you invite your neighbour to sup with you but once he refuse it you would take some displeasure at him and shall God Almightie the mightie creatour of Heaven of Earth of all you that heare mâ— this day invite you many times to come and suppe at the table of his blessed Sonne and you refuse it Beleeue it hee cannot take it well It is no indifferent or arbitrary thing to come or not to come to the Lords table Come you must of duty though of duty you are first to examine your selues Whosoever therefore wilfully refuseth to come he sinneth very grievously as a learned b Bucanus Loc. 48. Divine well noteth 1 Because he contemneth not any humane but a divine edict the expresse commandement of the Lord of life Doe this in remembrance of me 2 Because he little esteemeth the remembrance of Christ his death by which we are redeemed 3 Because he neglecteth the communion of the body and bloud of Christ 4 Because he sheweth himselfe to be none of the number of Christs disciples I beseech you dearely beloved lay vp these things in your harts let this day be the beginning of your reformatioÌ„ resolue from hence forth to perfourme your due obedience to God in this place to poure forth your praiers before him to heare his holy word and to frequent the Lords table whereby faith in his death and passion you may receiue many a gracious blessing forgiuenes of your sinnes your reconciliation with God the death of iniquity in you and the assured pledge of eternall life I haue now by occasion of SION and IERVSALEM the place from whence God will speake vnto yâ—â— exhorted every one of you in particular to come to the Church I pray you note this to be but a part of your duty It is not enough for you to come your selues to the Church you must sollicite and exhort others to come likewise Fathers must bring their children Masters must bring their Servants For old and yong should come My warrant for what I say I take out of Ioel. 2.15 16. Calla solemne assembly gather the people sanctifie the congregation gather the elders assemble the childreÌ„ those that suck the breasts Marke I beseech you Children and such as sucke the breasts must be assembled You must haue the spirit of resolution to say with Ioshua cha 24.15 I my house will serue the LORD Your duty is yet further extended beyond your children servants to your neighbours also strangers if they come in your way This we may learne out of the prophecies of Esay Micah and Zacharie First Esay 2.3 The faithfull shall say Come and let vs go vp to the mountaine of the Lord to the house of the God of Iacob and he will teach vs his waies we wil walke in his pathes for the law shall go forth of SION and the word of the Lord from IERVSALEM Againe Micah 4.2 You shall finde the very same exhortation made by the faithfull and in the same words Come and let vs go vp to the mountaine of the Lord to the house of the God of Iacob c. The Prophet Zachary chap. 8.21 for summe and substance speaketh the same thing They that dwell in one towne shall go vnto another saying vp let vs go and pray before the LORD seeke the LORD of hoastes I will go also Thus farre of the place from whence the Lord speaketh expressed by two names Sion and Ierusalem THE FIFTH 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 OF the speaker place from whence he speaketh I haue heretofore spokeÌ„ Now proceed we to the sequels of the speech which shall for this time bee the ground of my discourse The dwelling places of the shepheards shall perish So doe the words sound for their substance Yet after the letter in the originall Hebrew copie we are to read otherwise the fruitfull or pleasant places of the shepheards haue mourned Let vs briefly take a view of the words as they lie in order The dwelling places So is the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 englished not vnfitly For though properly it signifieth fruitfull and pleasant fields and pastures yet because shepheards did vse in the wildernesse neere vnto such fields pastures to erect themselues little cottages and cabins that they might bee at hand to defend their harmelesse sheepe from savage and ravenous beasts it may here well be englished the dwelling places
A COMMENTARIE OR EXPOSITION VPON THE FIRST Chapter of the Prophecy of AMOS delivered in XXI Sermons in the Parish Church of MEISEY HAMPTON in the Diocesse of Gloucester BY SEBASTIAN BENEFIELD DOCTOR of Divinity and fellow of Corpus Christi College in Oxford HEREVNTO IS ADDED A SERMON vpon 1. Cor. 9.19 wherein is touched the lawfull vse of things indifferent EPHES. 5.16 Redeeme the time because the daies are evill Printed at Oxford by Ioseph Barnes and are to be sold by Iohn Barnes dwelling neere Holborne Conduit 1613. TO THE RIGHT REVEREND FATHER IN GOD AND MY VERY GOOD LORD IOHN KING BY the Divine providence L. Bishop of London S. B. wisheth all grace and happinesse RIGHT REVEREND AND HONOVRABLE I Haue adventured this second time to commend my poore laboures to your Honourable protection My former were involued in a few paper leaues In presenting them to your Lordship I seemed not much vnlike the Samian Poet Choerilus who presumed to offer to great ALEXANDER a few harsh verses Your then favourable acceptance of that litle Sermō hath emboldned this larger volume to presse into your L. presence It conteineth coūtry Sermons They intend principally the reformation of māners in such as desire to liue a godly life in this present world This is the mite which for this time I cast into Gods treasurie If I haue done it with your Honoures good liking I shall the lesse regard what bitter tongues shall say Censurers I will not heed I know whose liveries they walke in It must be an admirable piece of worke that shall haue their approbation Against such I oppose a wall of brasse VVhat I doe I doe it only to discharge some little parte of that duty which I owe vnto Gods people through my Ministery I may not longer detaine your Lordship God Almighty so blesse your governement in his Church among vs that the bounds of the Gospell of CHRIST may be enlarged that faithfull Pastors may be comforted that the enimies of true religion may be suppressed that the glory of God in all may be advanced YOVR HONOVRES in all duty and service to be commaunded SEBASTIAN BENEFIELD From my Study in CORPVS CHRISTI COLLEGE in OXFORD Iuly 5. 1613. The Preface to the Christian Reader GENTLE READER These sermons were provided for the Pulpit not intended for the Presse Yet sith I liue in a prodigall age of the world wherein too many with their vnprofitable if not obscene Pamphlets doe runne a Ad prelum tanquam praelium to the Presse as a horse to the battell and are entertained with applause I haue the more willingly now published them to thy view Thou wilt say There is already great store of Sermons abroad more then we can well vse I deny it not Yet to the fulnesse of this Sea I adde more and repent not Is abundance a burden to thee If thy soule may be fed with variety as well by the eie as by the eare hast thou any reason to finde fault But weake stomackes may surfet at the sight of too much Let such favour their eie-sight They may easily looke of and please themselues with their old choise There is no reason that their daintinesse should prejudice that profit which others might reape from this abundance Wee that are called to be labourers in the Lords harvest must resolue with the LORD of the Harvest His resolution was b Ioh. 9.4 I must worke the workes of him that sent me while it is day the night commeth when no man can worke Our day is our life time the only time for vs to worke in If now in this our day time we will insteed of working onely treasure vp knowledge in our hearts as that horder in the c Cap. 11.26 Proverbs did his corne in his storehouse or will wrap vp the gifts wherewith God hath blessed vs in wast papers as the slothfull servant in the * Luk. 19.20 Gospell did his talent in a napkin the night will come vpon vs and we shall not worke Suffer vs therefore while it is our day to worke Our worke consisteth in the preaching of the Gospell The Gospell is preached as well d Ambo-verbū praedicant hic quidem scripto ille verò voce Clem. Alex. stromat lib. 1 interprete Gentiano Herveto p 57 edit Basil in fol. An. 1556. paulò pòst Praedicandi scientia est quodammodo Angelica vtrovis modo iuvans seu per manum seu per linguam operetur There is not any thing PVBLIKELY NOTIFIED but wee may in that respect rightly and properly say it is PREACHED Luk. 8 39. 12.3 Hooker Eccl. Polit. l. 5. § 18. pag. 28 Moses and the Prophets Christ and his Apostles were in their times all PREACHERS of Gods truth some by WORD some by WRITING some by BOTH Hooker ibid. § 19. pag. 29. The Apostles in WRITING are not vntruely nor vnfitly said to PREACH Hooker lib. 5. § 21. pag 39. vide ibid. plura Evangelizo MANV SCRIPTIONE Rainold de Rom. Eccles Idololat Praef. ad Com. Essex pag. 7. by writing as by speaking as well by pen as by tongue The word spoken for the time is most piercing but the letter written is of most continuance I shall account it my happinesse if I may doe good both waies My place in that worthy Foundation whereof I am an vnworthy member wearing me out in the reading of HVMANITIE now the fourteenth yeare hath hindred mee from doing that good I wished to haue done the one way by my speaking by my tongue If the other way by my writing by my penne I may redeeme the time past and by these my poore labours may doe some good not only to * The inhabitants of MEIS BY HAMPTON MARSTON and DVNFIELD in the Diocesse of Gloucester them among whom I first sowed this seed but also to other Congregations of my Country I haue enough If deare CHRISTIAN thou find in these my Sermons the same things iterated marvaile not thereat I haue my Prophets warrant for it He in this first chapter repeateth the same things fiue times over May not I after his ensample doe it once or twise I must professe vnto thee good CHRISTIAN that my cheefe intent in this Commentarie is the destruction of sinne If to any of the learned J seeme to haue failed of my purpose my earnest desire is that they will bee pleased to take the paines to amend it The rest who to this poore labour of mine shall afford their gratious and favourable good liking I heartily entreat to help me with their godly prayers that this worke whatsoever else of like kinde I shall hereafter attempt to publish to the censure of the world may wholy redound to the glory of God and good of his Church Now the God of peace that brought againe from the dead our Lord JESVS that great Shepheard of the sheepe through the blood of the everlasting covenant sanctifie thee throughout that enioying the peace
die eternally but the elect they are pardoned and restored to their former dignity and enabled by CHRIST their redeemer and reconciler to God to performe their duties to their LORD their duties of obedience of faithfull service and of profitablenes to obey the commandements of God to performe whatsoever service is enioyned them and to procure advantage of glory to their LORD Beloved I doubt not but that all we who are now religiously assembled in this place are the elect of God chosen by him in Christ Iesus * Ephes 1.4 before the foundation of the world to bee holy and without blame before him in loue yet I feare me should wee enter into our owne hearts and examine our selues how we haue walked in dutifulnesse towards him our best course will bee to runne vnto him with a PECCAVIMVS in our mouthes LORD we haue z Luk 15.18 sinned against heaven and before thee and are not worthy to be called thy servants By the first branch of â—ur dutie we are required to be obedient servants but we haue beene a Ezech. 2.4 hard of face and stiffe hearted a rebellious ofspring like vnto our fathers By the second branch of our dutie we are required to be faithfull servants but wee haue made a covenant with b Rom. 6.19 vncleanenesse and iniquitie to serue them By the third branch of our dutie we are required to be profitable servants but when we should haue c Mat. 25.27 put our Lords mony to the exchangers for his greater vantage wee haue d vers 25. hid it in the earth LORD enter not into account with vs e Iob. 9.3 we cannot answere thee one of a thousand Now dearely beloved suffer a word of exhortation let the remembrance of your holy duties by you to bee performed to the LORD your God be like f Ecclus. 49.1 the compositioÌ„ of the perfume that is made by the arte of the Apothecary sweete as hony in your mouthes and as musicke at a banket of wine Bee it vnto you g Ezech. 16.11.12 as bracelets vpon your hands as chaines about your necks as frontlets vpon your faces as earings in your eares as beautifull crownes vpon your heads let it be written in your hearts as h Ierem. 17.1 with a peÌ„ of yron or point of a Diamond never to be raced out Shall I deliver this your dutie vnto you in blessed Paules words In blessed Paules words this is your duty to i 1. Thes 2.12 walke worthy of the Lord Coloss 1.10 To walke worthy your vocation Ephes 4.1 To walke as children of the light Ephes 5.8 To walk in newnes of life Rom. 6.4 To walke in loue Ephes 5.2 To haue your conversation as it becommeth the Gospell of CHRIST Phil. 1.27 To behaue your selues honestly towards them that are without 1. Thess 4.12 To walke honestly as in the day Rom. 13.13 If you take thought k Rom 13.14 for your flesh to fulfill the lusts of it if your eyes are l 1 Iohn 2.11 blinded with m 2 Tim. 3 4. loue of pleasures if you haue n Ephes 5.11 fellowship with the vnfruitfull workes of darknesse you are out of the way and doe much faile in the performance of your holy duty And to keepe you the better in the right way let me plainly tell you out of 1. Cor. 6.9 and Ephes 5.5 That neither Idolaters nor the covetous nor extortioners nor theeues nor adulterers nor fornicators nor buggerers nor wantons nor drunkards nor raylers shall haue any inheritance in the kingdome of God Haue not some of vs beene such yet to such there is ministred a word of comfort 1. Cor. 6.11 First is our accusation Such were some of you then followeth our comfort but yee are washed but yee are sanctified but yee are iustified in the name of the LORD IESVS and by the spirit of God Is this true beloved Are we washed and sanctified and iustified in the name of the LORD IESVS and by the spirit of God why then resolue we to follow St Paules advise Phil. 4.8 Whatsoever things are true and honest and iust and pure and doe pertaine to loue and are of good report if there bee any vertue or praise resolue we to thinke on these things thinke wee on these things to doe them and we shall well performe our holy duties to our LORD Thus farre of my first note touching the speaker who speaketh Now followeth my other note How hee speaketh He shall roare and vtter his voice The metaphor of roaring with reference vnto God is frequent and much vsed in holy Scripture You shal find it as here so Ierem. 25.30 ioined with the voice of the Lord The Lord shall roare from aboue thrust out his voice from his holy habitation And so againe Ioel. 3.16 where you haue the very words of my text The LORD shall roare out of SION and vtter his voice from Ierusalem You shall find it without any mention of the Lords voice Hos 11.10 The LORD shall roare like a Lion when hee shall roare then the children of the west shall feare You shall find it with application Amos 3.8 The Lyon hath roared who will not be afraid The LORD God hath spoken who can but prophecie St Hierome acknowledgeth this metaphor to be very fit out of Amos his mouth for as much as it is fit for every man to vse in his speech such examples and similitudes as are most familiar to him in his owne art dayly course and trade of life It s fit for a sea faring man to compare his heavinesse to a tempest his losse to a shipwracke his enimies to contrary windes fit for a souldier to tell of his sword his buckler his coat of male his launce his helmet his musket his wounds his victories sit for a husbandman to be talking of his oxen his kine his sheepe his grounds Not vnfitly then doth Amos our Prophet sometimes a shepheard one that kept his sheepe in the wast wildernesse of Tekoa where many a time he had heard the Lyons roare compare the terrible and dreadfull voice of the living God to the roaring of Lyons The Lord shall roare By this hyperbolicall forme of speech the holy Spirit convinceth vs of stupidity and dulnesse as vnable to entertaine any admonition from God except he speak vnto vs after an extraordinary maÌ„ner For this reason even for our dulnesse sake is God here in my text compared to a Lyon He shall roare The meaning of this phrase is opened by the next words He shall vtter his voice It will be no lost labour to consider how God an incorporeall and spirituall essence devoid of such parts of nature by which we are enabled to speake may himselfe be said to speake and vtter a voice That hee spake it is well knowne to them to whom the Scriptures are not vnknowne He spake with Adam Eue the serpent with Noah with Abraham 8 times with Isaac with
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
peeces like potters vessels Wherefore dearely beloved in the Lord while God is pleased to withhold from vs his one hand of Iustice and to strech over vs his other of Mercy to the blessing of vs in our fields in our cattle in our stoare let vs not be wedded to the hardnesse of our owne heâ—rts let vs not dwell in our old sinnes nor heap new vpon them least so wee treasure vp vnto our selues wrath against the day of wrath Let vs rather even now while it is now cast away al workes of darknesse and put on the armour of light let vs take no further thought for our flesh to fulfill the lustes of it Let vs walke no more as formerly we haue done in gluttony in drunkennes in chambering in wantennesse in strife in envying in deceit in falshood in vanitie but let vs walke honestly as in the day and put we on the Lord Iesus Whatsoever 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 wee on these things Thinke we on these things to doe them and we shall not need to feare any desolation 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 even 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 miserie he will translate vs to Ierusalem aboue the place of eternall ioy and felicitie where this corruptible shal put on incorruption and our mortalitie shall be swallowed vp of life So be it THE SIXTH LECTVRE 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 devoure the palaces of Benhadad I will breake also the barres of Damascus and cut of the inhabitant of Bikeath-aven and him that holdeth the scepter out of Beth-eden and the people of Aram shall goe into captivitie 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 revolted 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 bee 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 rehersall of forraine 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 and terrifie them reproue them for their evill deeds The reasour◠〈…〉 seâ—â— of purpose with a message to the Israelites doth â—â—â—st prophecie against the Syrians other forraine nations are 〈◊〉 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 enimies could not but with more quiet heare him when he should prophecie against theÌ„ also Consolatio quaedam est afflictio inimici some comfort it is to a distressed naturall man to see his enimy in distresse likewise 2 That they might haue no cause to wonder if God should at any time come against theÌ„ 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 Will not God spare our neighbours the Syrians and the rest Then out of doubt he wil not spare vs. They seely people never knewe the holy will of God and yet shall they be so severely 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 treate 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 vers 3. and 5. In the prophecie these parts may be observed 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 extreame cruelty verse 3. They haue threshed Gilead with threshing instruments of yron 4 The punishments to bee laide vpon them for such cruelty These punishmentes are here set downe generally and speciallie Generally vers the 4. I will send a fire into the house of Hazael and it shall devour the palaces of Ben-hadad Specially vers the 5. I will break also the barres of Damascus and cut of the inhabitant of Bikeath-aven him that holdeth the scepter out of Beth-eden and the people of Aram shall goe into captivitie 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 whatsoever they speak they haue received it from the spirit of the LORD Thus saith not Amos but in Amos the LORD The LORD the powerfull IEHOVAH of whom you heard at large out of my third lecture vpon this chapter Thus saith the Lord the powerfull IEHOVAH * See Lect 3. who made the heavens 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 heavens with darknesse and make a sacke their covering who made the sea to c Psal 104.3 lay the beames of his chamber therein d Ierem. 5.22 placed the sands for bounds vnto it never to be passed over howsoever the waues thereof shall rage and roare and can with a word smite the pride thereof at his rebuke e Esai 50.2
The punisher is the LORD for thus saith the LORD I will send The note yeeldeth vs this doctrine It is proper to the LORD to execute vengeance vpon the wicked for their sinnes In speaking of the vengeance of God our first care must bee not to derogate any thing from his proclivitie and propensnes vnto mercy We must breake out into the mention of his greate goodnesse and sing alowd of his mercies as David doth Ps 145.7 The Lord is gracious and mercifull slow to anger and of great kindnesse he is louing good to all his mercy is over all his works The Lord strong and mightie blessed aboue all yea being blessednesse it selfe and therefore hauing no need of any man is louing and good vnto every man Our sinnes haue provoked his vengeance against vs yet he slow to anger and of great goodnes reserueth mercy for thousands for all the elect and forgiueth all their iniquities transgressions and sinnes His goodnesse here resteth not it reacheth also vnto the reprobate though they caÌ„not feele the sweet comfort of it For he maketh his a Matth. 5.45 sunne to rise on the evill the good and sendeth raine on the iust and vniust yea many times the sunne and raine and all outward and temporary blessings are wanting to the iust and good when the vniust and evill do flourish and are in great prosperitie Thus is Gods graciousnesse great bountie extended vnto every man whether he be a blessed Abel or a cursed Cain a loued Iacob or a hated Esau an elected David or a reiected Saul God is louing and good vnto every man the Psalmist addeth and his mercies are over all his workes There is not any one of Gods workes but it sheweth vnto others findeth in it selfe very large testimonies of Gods mercy and goodnes I except not the damnation of the wicked much lesse the chastisements of the Godly Gods mercies are over all his workes David knewe it well sang accordingly Psal 145.8 The Lord is gracious and mercifull long suffering of great goodnesse Ionah knew it well and confessed accordingly chap. 4.2 Thou art a gracious God and mercifull slow to anger and of great kindnesse and repentest thee of evill The Church knowes it well and praies accordingly O God whose nature and propertie is ever to haue mercy and to forgiue receiue our humble petitions David Ionah and the Church all haue learned it at Gods owne mouth who hauing descended in a cloud to mount Sinai passed before the face of Moses and cryed as is recorded Exod. 34.6 The LORD the LORD strong mercifull graciâ—us â—â—ow to anger abundant in goodnesse and truth reserâ—â—ng mercy for thousands forgiuing iniquity transgression and sinne In which place of Scripture although afterward there followeth a little of his iustice which hee may not forget yet wee see the maine streame runneth concerning mildnesse and kindnesse and compassion whereby wee may perceaue what it is wherein the LORD delighteth His delight is to be a saviour a deliuerer a preseruer a redeemer and a pardoner As for the execution of his iudgements his vengeance and his furie he comes vnto it with heauy and leaden feâ—te To which purpose Zanchius alleageth that of the Prophet Esai chap. 28.21 The Lord shall stand as once he did in mount Perazim when David overcame the Philistines he shall be angry as once he was in the valley of Gibeon when Ioshua discoÌ„fited the fiue Kings of the Amorites he shall stand he shall be angry that he may doe his worke his strange worke and bring to passe his act his strange act out of which words of the Prophet he notes that Gods workes are of two sorts either proper vnto himselfe and naturall as to haue mercy to forgiue or else strange and somewhat diverse from his nature as to be angry and to punish I knowe some doe expound these words otherwise vnderstanding by that strange worke and strange act of God there meÌ„tioned Opus aliquod insolens admirabile some such work as God seldome worketh some great wonder Notwithstanding this naturall exposition of that place the former may wel be admitted also For it is not altogether vnnaturall being grounded vpon such places of Scripture as doe make for the preeminence of mercy aboue iustice It 's true God hath one skale of iustice but the other proues the heauier mercy doth overweigh He who is ever iust is mercifull more then ever if it may be possible Hee may forget our iniquities but his tender mercies he will never forget This our LORD good mercifull gracious and long suffering is here in my text the punisher sendeth fire into the house of Hazael wherevpon I built this doctrine It is proper to the LORD to execute vengeance vpon the wicked for their sinnes This office of executing vengeance vpon the wicked for sinnes God arrogateth and assumeth to himselfe Deut. 32.35 where he saith vengeance and recompense are mine This due is ascribed vnto the LORD by St Paule Rom. 12.19 It is written vengeance is mine I will repaie saith the LORD By the author of the Epistle to the Hebrewes chap. 10.30 Vengeance belongeth vnto me I will recompense saith the LORD By the sweete singer Psal 94.1 O LORD God the avenger O God the avenger You see by these now-cited places that God alone is hee who executeth vengeance vpon the wicked for their sins This doctrine is faithfully delivered by the wise sonne of Sirach chap. 39. where he saith vers 28. There be spirits that are created for veÌ„geance which in their rigour lay on sure strokes in the time of destruction they shew forth their power and accomplish the wrath of him that made them Fire and haile and famine death 29. al these are created for vengeance The teeth of wilde beasts 30. and the scorpions and the serpents and the sword execute vengeance for the destruction of the wicked Nay saith he vers 26. The principall things for the whole vse of mans life as water and fire and yron and salt meale and wheate and hony and milke and the bloud of the grape and oile and cloathing 27. All those things though they be for good vnto the godly yet to the sinners they are turned vnto evill Soe my doctrine standeth good It is proper to the LORD to execute vengeance vpon the wicked for their sinnes And you see he hath waies enough to do it All things that may be for our good are glad to do him service against vs. The consideration hereof should moue our hearts to wisdoÌ„e It shoulde mooue vs b Hereof I spake in a Sermon vpoÌ„ Hebr. 10.30 to beware of those crying sinnes vsually committed against the first table that wee provoke not Gods vengeance against vs by Idolatrie in worshiping the creature aboue the creator blessed for ever by tempting God in making triall whether his word be true or not by murmuring against God in laying
iniustice to his charge quod bonis male sit malis bene for afflicting the godly when the wicked liue at ease by rebellion and contumacie in taking counsell together against the LORD against his CHRIST by blasphemy in doing despite to the Spirit of grace It may moue vs also to beware of those other sins crying sins too vsually committed against the second table that we provoke not Gods vengeance against vs by dishonouring our parents and such as God hath put in place of government aboue vs by grieving our children and such as are by vs to be governed by oppressing the fatherlesse and the poore by giving our selues over vnto filthy lusts Beloved in the Lord let vs not forget this though God bee good gracious mercifull and long suffering yet is hee also a iust God God the avenger and punisher Here we see he resolueth to send a fire into the house of Hazael which is the second thing to be considered How God punisheth By fire I will send a fire c. Albeit sometime God himselfe doth by himselfe immediatly execute his vengeance vpon the wicked as when he smote all the first borne of Egypt Exod. 12.29 and Nabal 1. Sam. 25.38 and Vzzah 2. Sam. 6.7 yet many times he doth it by his instruments c Wigand Syntagm Vet. Test Instrumenta sunt tota creatura Dei All the creatures of God are ready at his commaund to be the executioners of his vengeance Among the rest and in the first rancke is fire God sent a fire to lay wast Sodom and Gomorah and their sister cities Gen. 19.24 to eate vp Nadab and Abihu Levit. 10.2 to cut of the two hundred and fiftie men that were in the rebellion of Korah Num. 16.35 to devoure two captaines twise fiftie men 2. King 1.10 12. I will not load your memories with multitude of examples for this poynt My text telleth you that fire Gods creature becommeth Gods instrument executioner of his vengeance I will send a fire into the house of Hazael and it shall devoure the palaces of Benhadad By fire in this place the learned d Lyranus Drusius Ar. MoÌ„tanus Mercer Calvin Gualter expositors doe vnderstand not only naturall fire but also the sword and pestilence and famine quodlibet genus consumptionis every kind of consumptioÌ„ every scourge wherewith God punisheth the wicked and disobedieÌ„t be it haile or thunder or sicknes or any other of Gods messengers So farre is the signification of fire though not in the naturall yet in the metaphoricall vnderstanding extended The doctrine which from hence I gather is As is the fire so are all other creatures at the Lords commandement to bee imployed by him in the punishment of the wicked This truth well appeareth by that which I even now repeated out of Eccles 39. whence you heard that some spirits are created for vengeance as also are fire and haile and famine and death and the teeth of wild beasts and the scorpions and the serpents and the sword yea that the principall things for the whole vse of mans life as water and fire and yron and salt and meale wheate and hony and milke and the bloud of the grape and oile cloathing are all for evill vnto the wicked If that proofe because the booke whence it is taken is Apocryphall like you not giue eare I pray you while I proue it out of Canonicall Scripture The doctrine to be proued is Fire and all other creatures are at the Lords commandement to be imploied by him in the punishment of the wicked I proue it by the service of Angels and other creatures 2. King 19.35 we read of an hundred fourescore and fiue thousand in the camp of Ashur slaine by an Angell of the LORD The thing is related also Esay 37.36 This ministerie of Gods Angels David acknowledgeth Psal 35.5 6. where his prayer against his enimies is that the Angel of the LORD might scatter and persecute them 1. Sam. 7.10 we read that the LORD did thunder a great thunder vpon the Philistines Ezech. 14. wee read how the LORD punisheth a sinful land with his foure e Ezech. 14.21 sore iudgements the sword pestilence famine and noysome beasts The story of Gods visitation vpon Pharaoh and the EgyptiaÌ„s in Exod. chap. 8 9 10. is fit for my purpose You shal there find that froggs lice flies grashoppers thunder haile lightning murraine botehâ—s and sores did instrumeÌ„tally avenge God vpon man and beast in Egypt Adde hereto what you read Psal 148.8 fire and haile and snow and vapours and stormie winds do execute Gods commaundement Thus is my doctrine proued As is the fire so are all other creatures at the Lords commandement to be employed by him in the punishement of the wicked The vse of this doctrine is to teach vs how to behaue our selues at such times as God shall visit vs with his rodd of correction how to carry our selues in all our afflictions We must not so much looke to the instruments as to the Lord that smiteth by them Here set we before our eyes holy King Dauid His patience be it the patterne of our Christian imitation When Shimei a maÌ„ of the familie of the house of Saul came out against him cast stones at him railed vpon him calling him to his face a man of blood a man of Belial a murtherer a wicked man the good King did not as he was wished to doe he took not away the murtherers life but had respect to the primus motor even Almighty God the first mover of this his afflictie Shimei he knew was but the instrument And therefore thus sayth he to Abischai 2. Sam. 16.10 He curseth because the LORD had hidden him curse Dauid who dare then say wherefore hast thou done so Suffer him to curse for the Lord hath bidden him Here also set we before our eies holy Iob. His patience bee it the patterne of our Christian imitation The losse of all his substance and his children by the Sabeans Chaldeans fire from heauen and a great wind from beyond the wildernesse could not turne away his eyes from the God of heauen to those second causes They he knew were but the instrumeÌ„ts And therefore possessing his soule in patience he said Iob 1.21 Naked came I out of my mothers wombe naked shall I returne thither the LORD hath given and the LORD hath taken blessed be the name of the LORD To these instances of David and Iob adde one more that of the blessed Apostles Peter Iohn the rest Act. 4.27 Though Herod Pontius Pilate the Gentiles and the people of Israel had crucified and done to death the Lord of life our LORD and Saviour Iesus Christ Yet did not the Apostles therefore grow into a rage and bitter speeches against them In that great execution of the LORD Iesus they had regard vnto the hand of God Herod Pontius Pilat the Gentiles the Iews they knew were but
instruments For thus make they their confession before the LORD of heauen and earth verse the 28. Doubtlesse both Herod and Pontius Pilate with the Gentiles and the people of Israel gathered themselues together against thine holy Sonne Iesus to doe whatsoever thine hand and thy counsell had determined to be done To good purpose then is that question propounded by Amos chap. 3.6 Shall there be evill in a city and the Lord hath not done it It may serue for an anchor to keepe vs that we bee not carried away with the waues of tribulation and affliction It assureth vs that God who bad Shimei curse David who sent the Sabeans Chaldeans fire from heauen and a great wind from beyond the wildernesse to spoile and make an end of Iobs substance and his children who determined that Herod Pontius Pilate with the Gentiles and the Israelites should put to death the LORD of life that the same God hath his finger yea and his whole hand too in all our crosses and tribulations Is there any evill in the city and the LORD hath not done it Here beloued in the Lord must we be taxed for a vanity at least I had almost said a blasphemie deeply rooted too wel setled among vs. Vpon the accesse of any calamitie we cry out bad lucke bad fortune If the strong man come into our house and take from vs the flower of our riches our silver and gold then we cry What lucke What fortune If our sheep and cattle faile vs then also we cry What lucke What fortune Whatsoever crosse befalleth vs lucke and fortune is still in our mouthes Quasi Deus â—tium coleret in coelo non curaret res humanas as if we were to hold it for an article of our beleefe that God liveth idly in heaven hath no regard of mans affaires Whereas the holy Prophet Amos in propounding this question shall there be any evill in 〈…〉 and the LORD hath not done it and the holy Apostles in acknowledging Gods hand in the death of Christ and holy Iob in blessing the name of the LORD for all his losses and holy David in patiently taking Shimeis curses as an affliction sent him from the LORD doe all plainly shew this that the empire of this world is administred by Almighty God and that nothing happeneth vnto vs but by Gods hand and appointment Learne we then more patience towards the instruments of our calamities miseries crosses and afflictions let vs not be like the dogge that snatcheth at the stone cast at him without regard vnto the thrower Here we learne a better propertie even to turne our eies from the instrumentes to the hand that smiteth by them Thus farre of my second circuÌ„stance How God punisheth My third was whome he punisheth Hazael and Benhadad the house of Hazael and palaces of Benhadad If you wil know who and Hazael was you must haue recourse to the sâ—creâ— storie 2 King â— There 〈◊〉 you find him sent by Benhadad King of Syria with a present vnto Elizâ—us to knowe concerning his sicknesse whether he should recover of it and after his returne froÌ„ Elizeus with a thicke weâ— cloath to haue strangled and murdered his Lord Maister King Benhadad This was he whom Elizeus foretold of his hard vsage of the Israelites that hee should set on fire their strong cities should slay their young men with the sword should dash their infants against the stones and should rent in peeces their women great with child This was he who 2. Kings 13.7 so destroyed the children of Israel that hee made them like dust 〈◊〉 to powder This was he of whose death we read verse the 24. The house of Hazael either the familie flocke and posterity of Hazael as Arias Montanus Mercer Drusius expounde or some materiall house which Hazael had proudly and stately built for himselfe and his posteritie This later exposition is added to the former by Mercer and Drusius because of that which followeth the palaces of Benhadad Benhadad In writing this name I find three errours One of the Greeks who write 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as if it were in the Hebrew Benader The second of the Latines who write it Benhadab The third of Ionathan the Chaldee paraphrast who writes it Barhadad whereas the right name is Benhadad Benhadad saith Mercer vpon this place was a name peculiar to the Kings of Syria as was first Pharaoh and afterward Ptolemee to the Kings of Egypt and Caesar to the Roman Emperours From this opinioÌ„ of Mercer Drusius in observat sacr 11. 14. varieth affirming that albeit diverse Kings of Syria were called by this name Benhadad yet doth it not therevpon follow that Benhadad was a common name to all the Kings of Syria In holy Scripture we read of three Benhadads Of the first 1. Kings 15.18 who was King of Syria at what time Asa raigned in Iudah and Baasha in Israel Of the second 2. Kings 8.7 who in his sicknesse sent Hazael to Elizeus the man of God for counsaile Of the third â— Kings 13.3 who was Hazaels sonne and his successour in the throne Now the Benhadad in my text is either Benhadad Hazaels predecessour slaine by Hazael or Benhadad Hazaels sonne successour The palaces of Benhadad to bee devoured by fire from the LORD These palaces of Benhadad are the goodly sumptuous proud and stately edifices made or enlarged by either of the Benhadads or by both Hazaels predecessour and successour Thus haue you the exposition of my third circumstance which was concerning the parties punished no meane parties parties of no lower rancke then Kings Hazael and Benhadad The LORD punisheth hee punisheth by fire hee punisheth by fire Hazael and Benhadad I will send a fire into the house of Hazael and it shall devoure the palaces of Benhadad Many profitable doctrines may be hence deduced I can but point at them 1 In that the Lord sendeth a fire into the house of Hazael against his 〈…〉 who are put in mind of a truth expressed in the secoâ—â— comâ—andement this God will 〈…〉 of the fathers vpon the children vnto the third and fourth generation Dearely 〈…〉 is that anger the flame of whose punishment 〈…〉 smoake so farre yet the meaning thereof is as Ezechâ—â— sheweth chap. 18. If the children doe follow the fathers wickednesse not otherwise To visite then is not to punish the children for the fathers offences but to take notice apprehend them in the same faults by reason they are giuen over to commit their fathers transgressions that for them they be punished The vse is to admonish you that are Parents not onely to liue your selues vertuously religiously while you haue your abode here but also carefully to see to the training vp of your children in vertue and true religion least partaking with you in your sinnes they proâ—e inheritours of your punishmentes also 2 In that the LORD sendeth a fire into the house and palaces of Hazael and Benhadad two Kings
where the Prophet saith confractione confringetur terra the earth shall with breaking be broken the meaning is the earth shall certainely be wasted and spoiled So here I will breake the barre of Damascus that is I wil coÌ„sume and spoile all the munitioÌ„s all the fortificatioÌ„s all the fenced fortresses all the strength of Damascus This office of breaking barres God elsewhere assumeth to himselfe as Esai 45.2 where thus saith the LORD vnto Cyrus his anoynted I will breake the braeson doores barst the yron barres The Psalmist also ascribeth vnto the LORD this office of breaking barres Psal 107.16 where exhorting vs to confesse before the LORD his loving kindnes and to declare his wonderfull workes he bringeth this for a reason For he hath broken the gates of brasse and hath bursts the barre of yron asunder Now haue you the meaning of these wordes I will breake the barre of Damascus I the LORD will breake by my mightie power will lay wast and consume the barre barre for barres all the strength of Damascus of that part of Syria which bordereth vpon Damascus Now let vs see what lessons may bee taken from hence for our further instruction meditation You will remember my three propounded circumstances The punisher The punishemeÌ„t The punished The punisher is the LORD the punishment is breaking of barres the punished is the whole countrey of Damascus From the first circumstance of the punisher the LORD himselfe taking vengeance into his owne hand I gather this doctrine It is proper to the LORD to execute vengeance vpon the wicked for their sinnes This doctrine was in my last Lecture commended vnto you and then at large confirmed I need not make any repetition of it The consideration of it day after day cannot be either vaine or vnfruitfull to vs. It may cause vs to be wary and heedfull that by our dayly sinning we make not our selues k Iohn 8.34 Rom. 6.20 servaÌ„ts vnto sinne and l 2. Pet. 2.19 corruption And whereas we cannot but sinne dayly for who can say I haue m Prou. 20.9 purged my heart I am cleane from my sinne it may draw vs to repentance and to a godly sorrowe for our sinnes whereby wee haue transgressed the law of God offended his Maiestie and provoked his wrath Wee must beleeue it though God be good gracious mercifull long suffering yet is he also a iust God God the avenger and punisher The consideration of this point may further admonish vs to be warie in any case that wee breath not after revengement To revenge our 〈◊〉 is Gods 〈◊〉 wee must not intrude our selues into â—â— we 〈…〉 â—surpe it Why will we herein be our owne câ—rvers The wise sonne of Sâ—rach chap. 28.1 speakes it confidently He that seeketh vengeance shal find vengeance of the LORD and he will surely keepe his sinnes Marke his exhortation following verse the 2. Forgiue thy neighbour the hurt that he hath done to thee so shall thy sinnes be forgiuen thee also Wise Siracides saith no more then doth our Saviour Iesus Christ Matt. 6.14 15. If yee doe forgiue men their trespasses your heavenly father will also forgiue you But if yee doe not forgiue meÌ„ their trespasses no more wil your father fâ—â—giue you your trespasses Dearely beloued is this so Will not God forgiue vs vnlesse we forgiue others Wee must needs grant it to be so praying dayly as we doe forgiue vs our trespasses as we forgiue them that trespasse against vs. Much then beloved very much to blame are we who lead our liues as if Lex â—alionis that same old law of rendring like for like first recorded n And Levit. 24 20. Deut. 19.21 Matth. 5.38 Ezod 21.24 were this day in force Even this day we sticke not to bee of minde with the godlesse worldling Receiue I wrong I will repay it Eye for eye tooth for tooth hand for hand foot for foot burning for burning wound for wound stripe for stripe As good as hee bringeth I will giue him We are commanded Matth. 18.22 to forgiue one another even seaventie times seauen times How haue wee cast behind vs this holy commandement If thy neighbour sin against thee wilt thou not be meet with him seaven yeares after if possible Tell me if by order of friends or constraint thou be moued to forgiue thy neighbour wilt thou forgiue him Forgiue him Yea after a sort We wil forsooth forgiue the fault but not forget the matter nor affect the partie that wronged vs. Is this to loue our enimies Is this not to resist evill Nothing lesse Learne therefore of CHRIST what it is to loue your enimies Matth. 5.44 Blesse them that curse you do good to them that hate you pray for them that hurt you and persecute you And againe learne of Christ what it is not to resist evil Matth. 5.39 Whosoever shall smite thee on the right cheek turne to him the other also and if any man will sue thee at the law and take away thy coat let him haue thy cloak also whosoever will coÌ„pel thee to go with him one mile goe with him twaine This is it whereto St Peter exhorteth you 1 Epist chap. 3.8 Be yee all of one mind one suffer with another loue as brethren be pitifull be curteous render not evill for evill nor rebuke for rebuke but contrariwise blesse if yee will be heires of blessing Let wise Solomons counsaile somewhat prevaile with you that counsaile which he giueth you Prov. 24.29 O say not I will doe to him as he hath done to me I will recompense every man according to his worke What shall I doe then when I haue receaued a wrong What else but followe the same wise mans counsaile giueÌ„ me Prov. 20.22 Expectabo Dominum liberabit me I will wait vpon the LORD he will deliver me I shut vp this meditation with St Paules exhortation Rom. 12.17 Recompense to no man evill for evill if it be possible as much as in you is haue peace with all meÌ„ Dearely beloved avenge not your selues but giue place vnto wrath for it is written vengeance is mine I will repay saith the LORD Hitherto beloved in the LORD I haue laboured to work in you a detestation of all private revengement The occasion of my discourse was from my propounded doctrine It is proper to the LORD to execute vengeance proper to the LORD and therefore not any way to be medled in by vs. It is not for vs by our selues to avenge the wronges done vnto vs we must waite vpon the LORD who in his good time will right all our iniuries For he hath said vengeance belongeth vnto me I will recompense Let vs proceed and see what doctrine may bee gathered froÌ„ the two next circumstances the circumstance of the punishment and the circumstance of the punished The punishment I noted in the breaking of barres and the punished in the word Damascus You haue already heard the meaning of these words
Hell vnder death vnder sin vnder the eternall malediction or curse of the law propounded to every one that doth not in all points and absolutely obey the law This Captivity is a heavy yoke to all mankinde considered without Christ Every one male and female that hath no part in Christ every vnbelieving and reprobate person is in this construction even to this day a captiue And such also were we by the corruption of our nature vpon our first father Adams default but now are we by the sacrifice of the â—â—â—aculate Lambe the LORD IESVS ransomed and freed Fâ—â— do this purpose was he sent into the world as it is evident Esai 61.1 and Luk. 4.18 In both places hee professeth himselfe to bee sent into the world for this end even to publish liberty and freedome to captiues and the imprisoned which his office hee hath graciously performed By his word of grace he hath so freed our consciences formerly oppressed with and captiue vnder sin that now there is no condemnation to vs to vs I say who are in Christ do walke after the spirit as S. Paule speaketh Rom. 8.1 This is it which our Saviour foretold the Iewes Iohn 8.36 If the sonne shall make you free you shall be free indeed Be it repeated againe to our eternall comforts If the son shall make vs free we shall be free indeed But he hath made vs free for therfore was he sent to publish liberty and freedome to captiues he hath paide our ransome his iâ—â—ocent and most precious blood by it are wee throughly washed and clensed from our sins Now there is no condemnation to vs. Thus freed from our spirituall captivity bondage and slavery vnder Hell death and sinne let vs with boldnes looking vp to the throne of Grace whereon sitteth the author finisher of our faith say with the blessed Apostle 1. Cor. 15.55 O death where is thy sting O Hell where is thy victory the sting of death is sin and the strength of sinne is the law But thanks be to God who hath given vs victory through Iesus Christ our LORD The Captivity in my text is of the other kind a corporal captivity a captivity of the body which vsually is accompanied with two great miseries pointed at Psal 107.10 The first they dwell in darknes and in the shadow of death the second they are bound in anguish and yron First they dwell in darkenesse and in the shadow of death that is they are put into deepe dungeons void of light whereby they are as it were at deaths doore Secondly they are bound in anguish and yron that is day and night they are loaden with fetters gyues or shackles of yron so loaden that they finde no rest vnto their bones Thus must it be with them who by sinnefull living provoke the LORD to high displeasure Thus is my doctrine confirmed For the sin of a land God oftentimes sendeth away the inhabitants into captivity Is it true beloved Doth God oftentimes for the sin of a land send away the inhabitaÌ„ts into captivity Let vs make this ChristiaÌ„ vse of it even to powre out our selues in thankfulnes before almighty God for his wonderfull patience towards vs. The sins of such nations as haue beene punished with captivity were they more grievous in Gods eies then ours are It is not to bee imagined Our sins are as crimson-like and as scarlet-like as ever were theirs the sins of our land crying sins Atheisme Irreligion Oppression Extortion Covetousnes Vsury Adultery Fornication Vncleannesse Drunkennesse and many like abominations of the old man in vs all our works of darknes they haue made head together and haue impudently and shamelesly pressed into the presence of Almighty God to vrge him to poure forth the viols of his wrath and indignation vpon vs. Yet our God good gracious mercifull long suffering and of great kindnes withholdeth and stayeth his revengeful hand from laying vpon vs his great punishment of Captivity and suffereth vs to possesse our habitations in peace to eat the good things of the earth O let vs therefore confesse before the LORD his loving kindnesse declare before the sonnes of men the good things that he hath done for vs. Here dearely beloved let vs not presume vpon God his patience to lead our liues as we list We cannot but see that God is highly offended with vs already though yet hee be not pleased to execute his sorest iudgements vpon vs. Gods high displeasure against vs appeareth in those many visitations by which he hath come neere vnto vs within our memories I may not stand to amplifie the Spanish sword shaken over vs the great famine brought vpoÌ„ vs in our late Queenes daies Our now gracious Soveraigne 〈◊〉 noâ— lâ—â—g sâ—â—e at the sterne of this kingdome But few yeares are passed and yet those few haue afforded manifest tokens of Gods sore displeasure at vs. Haue not many thousands of our brethren happily not so grievous sinners as we beene taken away by the destroying Angel and yet the plague is not ceased Vnlesse we repent amend our liues we may likewise perish Haue not many of our brethren too many if it might haue seemed otherwise to Almighty God haue they not partly perished themselues partlie lost their cattell and substance in n An. D. 1607. this yeares waters such waters as our forefathers haue scarcely observed the like If wee will not wash out selues from our evill doings we see God is able to wash vs extraordinarily The vnseasonable weather giveÌ„ vs from heaven to the rotting of our sheep is but Gods warning to vs of a greater misery to befall vs vnlesse we will returne froÌ„ our euill waies Wherefore beloved let vs with one heart and minde resolue for hereafter to cast away all works of darknes to put on the armor of light take we no further thought for our flesh to fulfill the lusts of it Walke we from henceforth honestly as in the day Whatsoever things are true and honest and iust and pure and do pertaine to loue and are of good report if there be anie vertue or praise thinke we on these things Think we on these things to do them and we shal not need to feare any going into captivity yea the destroying Angell shall haue no power over vs the raging waters shall not hurt vs our cattell and whatsoever else we enioy shall prosper vnder vs. For God even our owne God shall giue vs his blessing THE TWELFTH LECTVRE AMOS 1.6 7 8. Thus saith the LORD For three transgressions of Azzah and for foure I will not turne to it because they carried away prisoners the whole captivitie to shut them vp in Edom. Therefore will I send a fire vpon the walls of Azzah and it shall devoure the palaces therof And I will cut of the inhabitant from Ashdod and him that holdeth the scepter from Ashkelon turne mine hand to Ekron and the remnant of the Philistines shall perish saith the LORD
tyrannie if you deny your servants to go but one houres iourney to this place to serue their God Thinke it not enough that your selues come hither to performe some duty to Christ your LORD Master how cā you performe your duty to him if you deny him your servants You know what charge is given you in the fourth commandement not your selues only but also your sonnes and your daughters your servants men and maidens and the stranger that soiourneth with you are to hallow and Sanctifie the Sabbaoth day with the Lords service In this holy worke and service of God vpō the Sabbaoth day regarde not what the multitude and greater sort of men doe Suppose all the world besides your selues would be carelesse to performe this duty yet let your holy resolutiō be the same with Ioshua's chap. 24.15 I and my house wil serue the Lord. Thus far of my first doctrine groūded vpon God's dislike with the Philistines for selling away the Israelites his faithfull people into the hands of the Edomites an vnbeleeving nation To ground a second doctrine hereon wee are to note that the Philistines sold away the Israelites to the Idumaeans at such time as they were their captiues so did adde affliction to the afflicted The doctrine is It is a very grievous thing to adde affliction to the afflicted Witnesse the complaint made by the captiue Iewes against the insolencie of the Chaldeans Psal 137.3 They that led vs away captiue required of vs songs and mirth in our heavinesse saying sing vs one of the songs of Sion They the Chaldeans the Babylonians and Assyrians in whose country we were prisoners required of vs scornefully and disdainefully thereby to adde to our griefes they required of vs songs such songs as wee were wont to sing in Sion Ierusalem and our owne country before the destruction of the Temple and our captivitie They required of vs not songs only but mirth also they scoffingly desired vs to be merry when they saw vs so heavy hearted as nothing could make vs glad They required of vs songs mirth in our heavinesse saying sing vs one of the songs of Sion sing for vs or in our hearing some one or other of those songs which you were wont to sing in Sion when you were at home in your owne country Intolerable is the hard heartednesse cruelty and scoffing nature of the wicked when they haue gotten Gods children into their nets God cannot away with such vnmercifulnesse and want of pity He reproueth it in the Babylonians Esai 47.6 where thus saith the LORD I was wroth with my people I haue polluted mine inheritance and giuen them into thine hand thou didst shew them no mercy but thou didst lay thy very heavy yoke vpon the ancient therefore now heare destruction shall come vpon thee Magna abominatio coram Deo est afflicto addere afflictionem clamatque in coelum vox sanguinis The wordes are the observation of Oecolampadius vpō the now cited place of Esai It is a great abomination before God to adde affliction to the afflicted the voice of blood cryeth vp to heaven for vengeance Yea we are assured by Psalm 102.19 that the LORD looketh downe from the height of his sanctuarie and out of heaven beholdeth the earth that he may heare and so take pitie of the sighings groanings and lamentable cryes of such his people as are in affliction The time will not suffer me now to trouble you with more texts of Scripture let the now alleaged be sufficient to cōfirme my propounded doctrine that it is a grievous thing to adde affliction to the afflicted The vses of this doctrine I can but point at One is to reproue the Nimrods and tyrants of this world which haue no pitie no compassion vpon the poore and distressed Such in the end shall knowe by their owne lamentable experience that to bee true which Solomon hath vttered Prov. 21.13 He that stoppeth his eare at the crying of the poore shall cry himselfe and not bee heard A second vse is to stirre vs vp to the performance of this our Christian dutie even to take pity vpon all that are in any kind of miserie if our neighbours be destitute of ayd and helpe wee may not like wild beasts lift vp our selues against them and so tread them vnder foot No. How dare wee molest and trouble them whom by Gods appointment we are to relieue and succour We are commanded Deut. 15.11 to open our hands to the needy and poore that are in our land to open our hands to them for their helpe and succour It is not enough for vs to absteine from all iniury harme-doing but withall must we endevour to relieue the oppressed This service of ours will be acceptable vnto God God for it will giue vs his blessing God will blesse vs for the time of our being here and when the day of our dissolution shall be that wee must leaue this earthly tabernacle then will the Sonne of man sitting vpon the throne of his glory welcome vs with a venite benedicti Come yee blessed of my father inherite yee the kingdome prepared for you from the foundations of the world For I was an hungred and yee gaue me meate I thirsted and ye gaue me drinke I was a stranger and ye lodged me I was naked yee cloathed me I was sicke and yee visited me I was in prison and yee came vnto me in as much as you haue done these things to the needy and distressed yee haue done them vnto me Come yee blessed of my Father inherite the kingdome prepared for you from the foundations of the world THE THIRTEENTH LECTVRE AMOS 1.7 8. Therefore will I send a fire vpon the wals of Azzah and it shall devoure the palaces thereof And I will cut of the inhabitant from Ashdod WEe are come to the last part of this prophecie the description of the punishmēts to be inflicted vpō the Philistines The seaventh verse doth not much differ frō the fourth The same punishment which is there threatned to the Syrians vnder the names of Hazael and Benhadad is in this seaventh verse denounced to the Philistines vnder the name of Azzah And therefore as there I did so must I here commend vnto you three circumstances 1 The punisher the LORD I. 2 The punishment by fire I will send a fire 3 The punished the Azzites the inhabitāts of that city the Philistines vpon the wals palaces of Azzah The punisher is the LORD for thus saith the LORD I will send The note yeeldeth vs this doctrine It is proper to the Lord to execute vengeance vpon the wicked for their sins This doctrine I proved at large in my eighth lecture vpō this prophecie Yet for their sakes who then heard me not or haue forgotten what then they heard I will by a few texts of Scripture againe confirme it vnto you It is proper to the LORD to execute vengeance vpon the wicked for their sinnes This office
vpō the earth But it fareth with vs as it did with Simeon and Levi Gen. 49.5 We are brethren in evill the instruments of cruelty are in our habitations They in their wrath slew a man and what do we If our wrath be kindled against our brother we will not sticke Edom-like to pursue him with the sword we will make our sword to be fed with his flesh and drunke with his bloud Thinke not dearely beloved you of the other sex thinke not your selues exempt from this reproofe because in it I haue not made any mention of sisters for vnder the name of brethren I meant you also My speach was vnto Christians in Christianisme diversity of sex maketh no difference So saith the Apostle Gal. 3.28 Male and female all are one in Christ To you therfore this reproofe of brethren at variance doth also appertaine If you lay violent hands vpon any your husbands your children or other or if with your tongue which the holy Spirit Ps 57.4 calleth a sharpe sword you are given to vexe them of your owne house or shal backbite or sclander any know that Edom-like you do pursue your brother with the sword And take I beseech you my propounded doctrine as belonging vnto you also It is a thing very distastefull and vnpleasing vnto God for brethren to be at variance among themselues A second vse is to worke in vs brotherly kindnesse that vertue whereby every good Christian embraceth the Church of God and the members thereof with the bowels of loue This brotherly kindnesse S. Peter 2. Ep. 1.7 commendeth vnto vs as whereto we ought to giue all diligence David Psal 133.1 stileth it with the sweet name of Vnitie Behold how good and comely a thing it is for brethren to liue in vnity And therefore commendeth it by two similitudes in the one shewing the sweetnes pleasantnes of it in the other the fruit and profit which commeth by it First it is like that precious ointment which was powred on the head of the high Priest and ran downe vpon his beard and so to the borders of his garments Behold the sweetnes and pleasantnes of vnity That sweet perfume ointment that holy oile powred out vpon the high Priest and his garment was not only pleasant and delightfull to himselfe but did also yeeld a sweete smelling savour to all that were about him So is it with vnitie Is not only pleasant to them who doe religiously esteeme and keepe it but to others also which are about them Secondly it is like the dew of Hermō which fell vpon the moūtaines of Sion where the LORD appointed the blessing and life for evermore Behold the fruit and profit which commeth by Vnity The dew and wet that fell downe from heaven vpō Hermon and Sion made those hils and the plaine countries neere them fertill so doth Vnity bring with it great fruit and profit It makes them among whom it is sincerely observed it makes them through Gods blessing fruitfull and plentifull in good workes towards God and in him and for him towards men one of them towards another This vnity cōcord brotherly loue mutuall consent and agreement if it be vnfeigned hath the promises both of this life and of that to come of peace and quietnes in this life and of eternall ioies in the life to come One of the notes by which wee may bee assured of God his speciall loue and favour is the loue of our brethren Now that we deceiue not our selues in this loue S. Iob. Epist 1. giues vs three rules to direct vs. 1 Christian brotherly loue must not be for any worldly respects or considerations but principally for and in God Wee must loue our brethren principally because they are the sons of God and members of Christ This rule he intimateth chap. 5.1 Every one that loveth him which begat loveth him also which is begotten of him that is whosoever loveth God the Father hee loveth also the sons of God his naturall son Christ Iesus his sons by grace and adoption all Christians 2 Christiā brotherly loue must not be outward in shew only but inward in the heart This rule he giveth vs chap. 3.18 Let vs not loue in word nor in tongue only but indeed in truth 3 Christian brotherly loue must be not only in time of prosperity but when most need is This rule he giveth vers the 17 Whosoever hath this worlds good and seeth his brother haue need and shutteth vp his compassion from him how dwelleth the loue of God in him Let these rules beloved be your direction Loue yee everie one that is called a Christian not because he is rich or in authority but because he is a Christian the son of God by grace and adoption Loue yee him not outwardly in shew only but inwardly in heart in deed in truth Loue him not only in his prosperous and flourishing estate but in his greatest need and be yee assured that the speciall loue and favour of God will be your shield and protection Three things there are that do reioice God saith Ecclesiasticus chap. 25.1 The vnity of brethren the loue of neighbours a mā his wife agreeing togither The first which is the vnity of brethren according to my former construction compriseth the other two All Christians are brethren in Christ a neighbour to a neighbour a husband to his wife a wife to her husband For as I said in Christ there is no differēce of sexe there is neither male nor female all are brethrē in Christ and therfore that neighbour that loveth not his neighbour the husbād that is at ods with his wife the wife that agreeth not with her husband they are guilty of the breach of brotherly loue That exhortation made by S. Paule to the Romanes cha 12.10 concerneth all of you all of both sexes without any difference Be ye affectioned to loue one another with brotherly loue I conclude this point with the same Apostles words 1. Cor. 1.10 and 2. Cor. 13.11 Now I beseech you brethren by the name of our LORD Iesus Christ that yee speake all one thing and that there bee no dissentions among you Be of one minde liue in peace and the God of peace shall be with you Thus far of the first branch in the description of Edoms sin and of the doctrine grounded therevpon The doctrine was It is a thing very distastefull and vnpleasing vnto God for brethren to be at variance among themselues It was grounded vpon these words He did pursue his brother with the sword It followeth And did cast of all pity or after the Hebrew text did corrupt his compassions which reading is expressed in the margin of our Church Bible and the Geneva translation The English translation set out by Tyndall reads it otherwise He destroyed his mothers wombe and Winckleman reads it violaverit vterum and violated or abused the mothers wombe both do allude to the Greeke edition of the
Septuagint 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he did violate the mothers wombe which reading may haue reference to the nativity of Iacob and Esau borne at one birth of their mother Rebekah And then the meaning is that the Edomites Esau's posterity neglecting that bond knot of brotherhood and consanguinity did exercise rigour and cruelty against the Israelites Iacobs posterity or it may haue reference to a savage and outragious cruelty as if the Edomites were here noted for ripping vp mothers wombs or women with childe in Israel That such cruelty was vsed by the Ammonites it is plaine by the 13. verse of this chapter But this text in the original doth not fasteÌ„ this blame vpon the Edomites and I loue not to force my text I wil not trouble you with other expositions The originall 〈…〉 â—â—rrupt his compassions The sense and meaning is wâ—ll â—â—ndâ—ed and delivered in our receiued English Bibles He did cast of all pitie Is Edom here condemned for corrupting his compassions for casting of all pitie The lesson hence to be commended to your Christian considerations is this Vnmercifulnesse is a sinne hatefull vnto God I could bring you many places out of holy writ for the confirmation of this doctrine But two only or three and they but touched shall serue for this present In Iob 6.14 the vnmercifull are noted to haue forsaken the feare of the Almightie In Rom. 1.31 among such as God hath giuen vp to a reprobate minde to commit things worthy of death the vnmercifull are named In Iames 2.13 a punishment is denounced to the vnmercifull There shall be iudgement mercilesse to him that sheweth no mercy These few texts of Scripture doe plentifully establish my doctrine Vnmercifulnesse is a sinne hatefull vnto God If any will aske me what is this vnmercifulnes whereof I now speake my answer shall be out of the learned Out of o Apud Aquin 22. qu. 118.8.3 Isidore that it is one of the nine daughters of covetousnesse Out of p 22. qu. 159 1. 2. 2. Aquinas that it is the withholding of a deed of charitie an q 22. qu. 118.8.3 obduration or the hardning of the heart against mercy Out of r Comment in hunc locuÌ„ Mercer that it is a breach of natures law and an abolishing of all kindnesse And so I come to make some vse of this doctrine The vse is to stirre vs vp to the exercises of humanity mercy I will not now make any long declamation against inhumanitie and vnmercifulnesse yet my text requireth that I speake somewhat to it There was a time when righteousnesse seemed to be taken vp into the clouds and the earth to be void of it It was in the daies of the Prophet Esay He then cryed out chap. 45.8 O yee heavens send the dew from aboue and let the cloudes drop downe righteousnesse The time is now when loue seemeth to be taken vp into the cloudes and the earth to bee void of it Now may we cry out O yee heavens send the dew from aboue let the cloudes drop downe Iouâ— that the 〈…〉 obâ—rlisâ—â— Nabals of this present generation may now at length knowe that they are not borne for themselues only but for their poore neighbours also Your poore neighbours who stand in need of you by very prerogatiue of mankind haue an interest in your succour and service But it may be that some are so farre from all humanitie that this prerogatiue of mankind will not moue them to doe any worke of charitie Such hard hearts let them heare what the law is Deut. 15.7 If one of thy brethren with thee be poore within any of thy gates in thy land which the LORD thy God giâ—eth thee thou shalt not harden thine hearts nor shut thine hand from thy poore brother But thou shalt open thy hand vnto him shalt lend him sufficient for his need I knowe flesh and blood will obiect Shall I lend my neighbour sufficient for his need I soone exhaust my substance and liue in wâ—nâ— my selfe I reply O thou of little faith why fearest thou Looke backe vpon the blessing of God relie vpon it he through his benediction will make thee large recoÌ„pense Of this thou maist be assured if thou wilt haue recourse to the fore cited chapter Deut 15.10 There art thou infallibly promised for thy almes deeds done to the needy that the LORD thy God shall blesse thee in all thy workes and in all that thou puttest thine hand to My exhortation is no other then that of the Prophet Esai chap. 58.7 Deale thy bread to the 〈◊〉 bring the poore wanderer to thine house If thou seest him naked cover him hee is thine owne flesh hide not thy selfe from him Thy liberalitie will bring thee great advantage whereof thou wilt not doubt if thou consider the â—ext verse Thy light shal breake forth as the morning thy health shall grow speedily thy righteousnesse shall goe before thee the glorie of the LORD shall embrace thee Seest thou not an heape of blessings one vpon another Looke into the booke of Psalmes In the beginning of the 41. Psal many a sweet promise is made thee coÌ„ditionally that thou 〈…〉 LOâ—D shall deliver thee in the 〈…〉 preserue thee aliue hee shall bliâ—◠〈◊〉 â—pon 〈◊〉 earth he will not deliver thee to the will of thine 〈…〉 will strengthen thee vpon thy bad of sorrow and will 〈…〉 of thy sickâ—â—â—se I might wearie you and my selfe in the pursuit of this point Here I stop my course with recommendatioÌ„ of one only place that a very remâ—â—keable one Prov. 19.17 He that hath mercy vpon the poore â—â—deth to the LORD and the LORD will recompense 〈◊〉 â—hat which he hath giuen Behold and â—ee how gracious and good the LORD is If you show pitie and compassion vpon the poore God will recoÌ„pense you to the full yea in the largenes of his mercies he will reward you plentifully It wâ—â— grâ—â—e â—xhortation of a Å¿ Tobitto his sonne Tobias cap. 4.7 father to his sonne Giue 〈…〉 gâ—â—st almes let not thine eie 〈…〉 poore lâ—â—st that God turne his 〈…〉 according to thy substance if thou haâ—◠〈◊〉 a little 〈◊〉 not afraid to giue a little So shalt thou lay vp a good store for thy selfe against the day of necessitie Almes will 〈…〉 from death and will not suffer thee to come into the place of darknesse Almâ—s is a good gift before the most high to all them which vse it Vse it I beseech you in the bowels of our LORD and Saviour Iesus Christ Bee yee not like Edom in my text Corrupt not your compassions cast not of al pitie suffer yee one with another loue as brethren be pitifull be courâ—â—ous doe yee good to all men and faint not great shall be your reward in heaven This your service will bee acceptable vnto God God for it will giue you his blessing God will blesse you for the time of your being here and when the day of
gnash the whole countenance is by course stained sometimes with rednesse sometimes with palenes Basil in two sermons of his one preached before the Lacizians the other l De Ira homil 38. else where is plentifull in this point The man that is indeede and throughly angry differeth nothing either in the maner of his look or in the affectiō of his mind frō him that is possessed with Devils His bloud boileth about his heart the whole proportion of his visage is altred you wil not take it to be the same face his eies looke not as they were wont but are fiery and staring he whets grindes his teeth like the foaming boare his countenance is wan of colour blacke and blew stained and dyed as with bloud his body swels his veines waxe big his voice is vnpleasant his speach inarticulate you will haue much a doe to vnderstand him A servant of * Mich. de Montaigne Ess lib. 2. c. 31 ex A. Gellio Plutarches a lewde and vicious fellow for some faultes by him committed was stripped naked to be whipped Being vnder the whip he vpbraided his master and obiected to him how he had oftē 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 moved or cholericke Me thinkes mine eies are not staringly wilde nor my face troubled nor my voice frightfull or distempered Do I waxe red Do 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 beloved that they are the effects of anger The forecited father Basil may be your warrant who further telleth you that vnbridled tongues vngarded mouthes vnstaied hands contumelies foule language rayling words vniust blowes and the like enormities are the sonnes are the fruits are the effects of evill anger And in this respect also every child of God ought to keepe himselfe vnspotted of anger Now to make some vse of this doctrine Shall I say that this evill anger is a raigning evill among you Your consciences must needes 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 vnadvisedly one with another so often haue yee murthered one another O! what an account are ye one day to make before Christs tribunall even for this one sinne vnlesse in this your day you wash it away with teares of penitencye 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 even vpon your beds of rest Solomon exhorts you Eccl. 7.11 Be thou not of an hastie spirit to be angry His reason is For anger resteth in the bosome of fooles St Paule exhorts you Rom. 12.9 Dearly beloued avenge not your selues but giue place vnto wrath His reason is For it is written vengeance is mine I will repay saith the LORD St Iames exhorts you chap. 1.19 My deare brethren bee slow to wrath His reason is For the wrath of man doth not accomplish the righteousnesse of God You know the Law and it s fulfilled in one word this Thou shalt loue thy neighbour as thy selfe This is taught you Gal. 5.14 Suffer your selues to bee exhorted in the words following vers 15. If yee bite and devoure one another take heed least yee be consumed one of another In the 20. verse wee read of hatred debate emulations wrath contentions seditions and are assured by the 21. verse that if wee doe such things wee shall not inherit the kingdome of God Wherefore to shut vp this point with St Paules words 1. Cor. 1.10 and 2. Cor. 13.11 I beseech you by the name of the LORD Iesus Christ that yee speake al one thing and that there be no dissentions among you Be of one mind liue in peace and the God of peace shall be with you Thus farre of the third branch in the description of Edoms sinne and of the doctrine grounded therevpon The doctrine was Every child of God ought to keepe himselfe vnspotted of anger It was grounded vpon these words His anger spoyled him evermore And his wrath watched him alway This is the Geneva translation His furie watcheth him evermore so Tremellius The meaning is Edoms wrath or furie was so implacable so farre from being abated or assuaged as that it evermore watched Israel to doe him a mischiefe In the Church Bible you haue a different reading His indignation he kept alwaies and in Matthewes Bible he kept indignation alwaies by him The reading is agreeable with the vulgar Latin and is admitted by Oecolampadius by Calvin by Drusius By Brentius also but that for indignation he hath furie He kept his furie alwaies The meaning is the indignation or furie which Edom had conceiued against his brother was permanent it would not bee remitted there was no end of it The word in the Hebrew rendred by wrath or indignation or furie signifieth iram vehementiorem exaestuātem omnemque modum praetereuntem a very vehement a boyling anger exceeding all measure or according vnto others it signifieth furorem inflammantem pervadentem ignis more a rage like fire burning whatsoever it meeteth with We now see what it is for which the LORD in this last branch reproveth Edom or the Idumaeans It is their implacable vnmeasurable endlesse anger wherein they practised nothing but wiles how they might intrap and subvert the Israelites The lesson which from hence we are to take for our further instruction is this Whosoever once provoked vnto anger doth for ever hold it fast and cherish it he is not at any hand approved by God I will not spend many words in the proofe of this proposition sith it standeth good by my former discourse You haue alrea-heard that every child of God ought to keepe himselfe vnspotted of anger and that either in respect of its foule effects or in respect of Gods holy commandement against it Now is there any of you so devoid of Christian vnderstanding as to thinke or imagine that God will at any hand approue that against which he giveth his commandement I assure my selfe there is none Well then I thus inferre whosoever is spotted with evill anger he is not at any hand approued by God therfore whosoever
with the tongue of men and Angels and haue not loue yet are you as souÌ„ding brasse or a tinkling cimbal Though you haue the gift of Prophecie and know all secrets and all knowledge yea if you haue all faith so that you can remove mountaines and haue not loue yet are you nothing Though you feed the poore with all your goods though you giue your bodies to be burned and haue not loue yet it profiteth you nothing My exhortation must be vnto you in the same blessed Apostles words cha 14.1 of the same Epistle Follow after loue And I shut vp this exercise with a sweet Fathers sweete meditation o Bernard serm 9. in Coena Dom. Charitas te domum Domini facit DominuÌ„ domum tibi Loue it makes thee a house for God and God a house for thee according to that 1. Ioh. 4.16 God is loue he that dwelleth in loue dwelleth in God and God in him A happy artificer thou art sweet loue that art able to frame for thy selfe such a house as God is This house is not built of morter and bricke nor of stone nor of wood nor of silver nor of gold nor of precious stones It exceedeth and farre surpasseth silver gold in coÌ„parison of it precious stones are vile and of no reputation This house is an everlasting house before all ages before all times it containeth all things it comprehendeth all things it createth all things it giveth life to all things In this house the blind receiue light the lame strength to walke the crooked straitnes the weake health the dead their resurrection there is none wretched in it all therein are blessed for they are entred into their Masters ioy Into which ioy that we may in due time enter let vs follow after loue wee know that God is loue and that whosoever dwelleth in loue dwelleth in God and God in him Now God graunt that we may all dwell in him THE EIGHTEENTH LECTVRE AMOS 1.12 Therefore will I send a fire vpon Teman and it shall devoure the palaces of Bozrah I Am now come to the last part of this prophecie against Edom which is the denuntiation of Gods iudgments against Edom for his sinnes expressed in this 12. verse This 12. verse doth not much differ froÌ„ some precedent verses in this chapter 4 7 and 10. The same punishment which in the 4. verse is threatned to the Syrians vnder the names of Hazael and Benhadad and in the 7. verse to the Philistines vnder the name of Azzah and in the 10. verse to the Tyrians vnder the name of Tyrus is here in this 12. verse denouÌ„ced to the Edomites vnder the names of TemaÌ„ and Bozrah And therefore as in the fore-named verses I haue done so do I in this recommende vnto you three circumstances 1 The punisher the LORD I will send 2 The punishment by fire I will send a fire 3 The punished the Temanites and Bozrites the inhabitants of both cities I will send a fire vpon Teman and it shall devoure the palaces of Bozrah The punisher is the LORD for Thus saith the LORD I will send The doctrine naturally arising hence is this It is proper to the LORD to execute vengeance vpon the wicked for their sinnes This truth hath heretofore once and againe beene confirmed vnto you The lesse need haue I now to insist vpon it Yet may I not passe it over vnsaluted It is proper to the LORD to execute vengeance c. This office of executing vengeance vpon the wicked for their sins God taketh vpon himselfe Deut. 32.35 Where hee saith Vengeance and recompence are mine This is coÌ„fessed to be God his due by S. Paule Rom. 12.19 It is written vengeance is mine I will repay saith the LORD and by the author of the Epistle to the Hebrews chap. 10.30 Vengeance belongeth vnto me I will recompense saith the LORD and by the sweete singer of Israel Psal 94.1 O LORD God the avenger O God the avenger The Prophet Nahum chap. 1.2 to the terrour of the wicked proclaimeth it God is iealous and the LORD revengeth the LORD revengeth even the LORD of anger the LORD will take vengeance on his adversaries and reserveth wrath for his enemies These places are so many pregnant proofes to make good my propounded doctrine namely that It is proper to the LORD to execute vengeance vpon the wicked for their sinnes Many are the vses of this doctrine The first It may lesson vs to looke heedfully vnto our feete that we walke not in the way of sinners to partake with them in their sinnes Sinnes are not tongue-tied they cry vnto the LORD for vengeance Wee read in holy writ of foure sorts of sinnes which aboue other do cry vnto God and do call for his great and quicke vengeance The first is Homicide murther or manslaughter whereof Almighty God Gen. 4.10 thus speaketh vnto Caine The voice of thy brothers blood cryeth vnto me from the earth The second is Sodomie the sinne of Sodom the sinne against nature a sinne not once to be named among Christians Wherof thus saith the LORD vnto Abraham Gen. 18.20 Because the cry of Sodom and Gomorah is great and because their sinne is exceeding grievous I will go downe now and see whether they haue done altogether according to the cry which is come vnto me The third is oppression of the poore widowes fatherlesse and strangers Oppression of the poore cryeth Psal 12.5 Now for the oppression of the â—â—â—die and deepe sighes of the poore I will vp saith the LORD and will set at libertie him whom the wicked hath snared Oppression of the widowes and the fatherlesse cryeth Exod. 22.22 Yâ—â— shall not trouble any widow nor fatherles child if you vexe on trouble such and so he call and cry vnto mee I will surely heare his cry Then shall my wrath be kindled and I will kill you with the sword and your wiues shall be widowes and your children fatherlesse Oppression of strangers cryeth Exod. 3.7 The LORD said vnto Moses I haue surely seene the trouble of my people which are in Egypt haue heard their cry because of their taskmakers and verse the 9. Nâ—m loe the cry of the children of Israel is come vnto me and I haue also seene the oppression wherewith the Egyptians oppresse them Thus is oppression whether it be of the poore or of the widowes or of fatherlesse children or of strangers a crying sinne and this was the third The fourth is the keeping backe of the labourers hire Whereof St Iames chap. 5.4 thus witnesseth Behold the hire of the labourers which haue reaped your fields which is of you kept backe by fraud cryeth and the cryes of them which haue reaped are entred into the eares of the LORD of hoasts You see dearely beloued foure crying sinnes murther Sodomie oppression and the detaining or keeping backe of the poore labourers wages These are crying sinnes and they cry aloud to the eares of Almightie God and
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
houses A truth experimentally made good vnto vs by the great coÌ„modity or contentment that commeth to every one of vs by our dwelling houses The vse is to teach vs. 1. To be humbled before Almighty God whensoever our dwelling houses are taken from vs. 2. Since wee peaceably enioy our dwelling houses to vse them for the furtherance of Gods glory 3. To praise God daie by day for the comfortable vse wee haue of our dwelling houses Thus is my exposition of the prophecie against Edom ended THE NINETEENTH LECTVRE AMOS 1.13 14 15. Thus saith the LORD For three transgressions of the children of Ammon and for foure I will not turne to it because they haue ript vp the women with childe of Gilead that they might enlarge their border Therefore will I kindle a fire in the wall of Rabbah and it shall devoure the palaces thereof with shouting in the day of battle and with a tempest in the day of the whirlewinde And their king shall goe into captivity he and his Princes togither saith the LORD THis blessed Prophet of Almighty God in this his prophecie against the Ammonites observeth the same order as he hath done in two precedent predictions the one against the Syrians verse the thirde fourth and fifth the other against the Philistines verse the sixth seventh and eighth As in those so in this are three parts 1 A preface Thus saith the LORD 2 A prophecie For three transgressions c. 3 A conclusion verse the fifteenth Saith the LORD The prophecie consisteth of foure parts 1 A generall accusation of the Ammonites who are here noted as reproueable for many sinnes For three transgressions of the children of Ammon and for foure 2 God his protestation against them for their sinnes I will not turne to it 3 A particular declaration of one sinne which with others procured this prophecy This sinne was the sinne of cruelty expressed in these words Because they haue ript vp the vvomen vvith childe of Gilead amplified by the end of so foule a fact That they might enlarge their borders 4 A denuntiation of iudgement which was to come vpon them deservedly for their sinnes ver 14 and 15. This iudgement is set downe First in a generalitie verse 14. Therefore will I kindle a fire in the wall of Rabbah and it shall devoure the palaces thereof Secondly with some circumstances as that it should be full of terrour and speedy Full of terrour in these words With shouting in the day of battle Speedy in the words following With a tempest in the day of the whirlewinde This iudgement is further amplified by the extent of it It was to fall vpon not only the meaner sort of the people but vpon the nobility also yea and vpon the King himselfe Which is plaine by the 15. verse Their King shall goe into captivity he and his princes together These are the branches and parts of this prophecy I returne to the Preface Thus saith the LORD IEHOVAH This great and most honourable name of God wee haue many times met with We haue heard what the Cabalistes and Rabbines out of their too much curiositie haue thought of it With them it is nomen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a name not to bee pronounced not to be taken within our polluted lips They call it Tetragrammaton a name in Hebrew of foure letters of foure letters 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by an excellence because the name of God a Alsted Lex Theol. cap. 2. pag. 76. MiruÌ„ certè est quòd omnes gentes tacito consensu praecipuum Dei nomen quâ—tuor modò literis enuncient Fluxisse autem id existimatur è nomine IEHOVAH quod ipsum est 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Latini dicunt DEVS Graeci 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Germani GOTT Aegyptii 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Persae 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Magi ORSI Hebraei 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Arabes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Galli DIEV Itali IDIO Hispani DIOS Dalmatis sive Illyricis est BOGI Boiemis BOHV Mahumetanis ABGD Gentibus in novo mundo repertis ZIMI Chaldaeis Siris 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Certè hoc sine singulari Dei O. M. provideÌ„tiâ factum non est Ego existimo illo significari nomen Dei in quatuor mundi plagis decantandum esse in all tongues and languages generally consisteth of foure letters More they speake of it You haue heard it before IEHOVAH b Deut. 10.17 God of Gods Lord of Lords a God c Eccles 43.29 most wonderfull very d Deut. 10.17 great mightie and terrible a God that e Eccles 43.31 caÌ„not either be conceived in thought or expressed by word f Aug. Soliloq cap. 34. of whom all the Angels in heaven doe stand in feare whom al dominations and g Revel 5.11 thrones doe adore at whose presence all powers doe shake A God in greatnes infinite in h August meditaâ—e 21. goodnesse soveraigne in wisdome wonderfull in power Almightie in counsailes terrible in iudgements righteous in cogitations secret in works holy in mercy rich in promise true alwaie the same eternall everlasting immortall vnchangeable Such is the LORD from whom our Prophet Amos here deriveth authoritie to his prophecie Thus saith the LORD Hath the LORD said and shall he not doe accordingly hath hee spoken it and shall he not accomplish it Balaam confesseth vnto Balak Num. 23.19 God is not as man that he should lye nor as the sonne of man that he should repent Indeed saith Sam. 1. Sam. 15.29 The strength of Israel wil not lie nor repent for he is not as man that he should repent All his words yea all the titles of his words are Yea Amen Verily saith our Saviour Matth. 5.18 Heaven and earth shall perish before one iot or one title of Gods word shall escape vnfulfilled Thus saith the LORD Amos is here a patterne to vs that are preachers of the word of salvation We must ever come vnto you with Thus saith the LORD in our mouthes we may not speake either the imaginations of our owne braines or the vaine perswasions of our own hearts We must sincerely preach vnto you Gods gracious word without all corruption or depraving of the same This is it whereto S. Peter exhorteth vs 1. ep chap. 4 11. If any man speake let him speake as the word of God For if we yea if an Angell from heaven shall preach otherwise vnto you then from the LORD' 's owne mouth speaking in his holy word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let him be accursed let him bee had in â—â—â—â—ntion This note beloved dâ—th also concerne you that are the auditours hearers of Gods word For if we the preachers thereof must alwaies come vnto you with Thus saith the LORD theÌ„ are you to heare vs with reverence and attention And this for the authoritie of him that speaketh It is not you that speake saith our Saviour Iesus Christ to his blessed Apostles
wont to begin his learning with God and S. Nicholas be my speed For such as neezed the prayer was God helpe and S. Iohn And for the stumbling horse God and S. Loy saue thee May not now a Godâ—y man iustly for zealous indignation cry out O heaven O 〈◊〉 O feaâ— what madnesse wickednesse against God were our forefathers fallen into They tooke delight in the service of stocks and stones the workes of their owne hands they worshipped and serued the creature aboue the Creator which is blessed for ever But what profit had they of such their worship Found they any helpe in the day of visitatioÌ„ No. Those Images themselues could not helpe themselues how then could they help their worshippers Themselues were broken downe and removed from out our churches their worshippers are removed with them In their steede the light of the glorious gospell of God now shineth in our churches now is superstition exiled the true service of God is come in place and Christ for his mercies sake touch vs and giue vs feeling and make vs thankful for this so great a blessing Thus haue you the first vse A second followeth It serveth for a reproofe to vs also For though wee haue cast of the yoke of Romish superstition and haue kept our selues vnspotted of the adoration and worship of Images yet are wee not free froÌ„ Idolatry but are many waies stained therewith Whatsoever this world hath visible or invisible outward or inward if it displace God of his right by carying our heart and hope after it it is our Idol Thus is gold siluer or our mony an Idol if we make it our hope or say to the wedge thou art my coÌ„fidence Iob. 31.24 In this sense S. Paule Coloss 3.5 calleth covetousnes Idolatry and Eph. 5.5 he calleth the covetous person an Idolater Thus is our substance an Idol if as Iob speaketh chap. 31.25 We reioice because it is great or because our hand hath gotten much Like those Habak 1.16 Who did sacrifice to their nets burne incense to their flues where all they are taxed for Idolaters who because their portion is encreased and their meale plenteous by such instruments and helps as they vse in their trades of life do forget the right authour of their wealth arrogate all to themselues and their serviceable meanes Thus is our wit and vnderstanding an Idol when we ascribe vnto theÌ„ our getting of riches of gold silver into our treasures like the prince of Tyrus Ezech. 28.2 who with this conceite exalted in heart brake out into that most blasphemous challenge I am a God and I sit in the seate of God in the middest of the sea Such is the Idol of the Polititians shall I call them or Atheists of this age who take themselues to be wiser then Daniel as the prince of Tyrus did and are perswaded that Moses and the Prophets are not so able to instruct them as they themselues Thus is our strength an Idol if we boast of it as Sennacherib did Esai 37.24 who bragged what great matters he had done by the multitude of his chariots but touching the true LORD of hoasts as if he were lesse then nothing he vauÌ„teth to Hezekiah king of Iudah vers 10. Let not thy God deceiue thee Thus is our belly our God when walking after the lusts of our flesh we serue not the LORD Iesus Christ but our owne bellies as S. Paule speaketh Rom. 16.18 Of such speaketh the same Apostle Philip. 3.19 Many do walke as enemies to the crosse of Christ whose end is daÌ„nation whose God is their belly whose glory is their shame who minde earthly things Whose God is their belly Thus beloved you see what Idols are yet remaining among vs how we are defiled with them What remaineth but that we suffer our selues to be exhorted in the words of Barnabâ—s Paule to the men of Lystra Act. 14.15 that we would turne 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from those vaine Idols to serue the living God Thus farre of my second doctrine which was Neither Melchom of the Ammonites nor any other Idol of any other people can saue themselues in the day of captivity much lesse can they saue the people that do trust in them and worship them Which doctrine I grounded vpon the second reading of my text Melchom shall go into captivity he and his princes together Nowe followeth the third generall part of this prophecie against the children of Ammon 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Saith the LORD This is the conclusion of this prophecie in redoubleth it's authority and credit Authority and credit sufficient it hath froÌ„ it's 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 do it Hath he spokeÌ„ it and shall he not accomplish it The LORD IEHOVAH 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 titles of all his words are Yea and Amen Heaven and earth shall passe before one iote or one title of Gods word shall scape vnfulfilled IEHOVAH the LORD saith whatsoever 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 Angel nor any other creature how excellent soever but only the living and immortall God This truth may likewise be grouÌ„ded vpon the preface to the ensuing prophecy And therfore sith my houre is almost spent and your attention welnigh tired I put of the handling of this doctrine till God giue me opportunity to speake againe vnto you Meane time let this which hath been delivered 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 invisible the onely wise God three persons Father Sonne and Holy Ghost be honour and glory for ever and ever Amen FINIS
of thy conscience in this world thou maist hereafter haue full fruition of that eternall peace of God in Heaven Thine vnfeinedly in the Lord for thy good S. B. THE FIRST LECTVRE AMOS chap. 1. ver 1. The words of Amos who was among the heardmen at Tokoa which he 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 ONE of the Pharisees in the gospell as if he were vnwilling to be ignorant in so weightie a matter as is mans salvation in a tempting manner asked Christ this question Master what shall I do to inherit eternall life Our Saviour for answere put forth another question and said what is written in the law how readest thou Luk. 10.26 Where we may note that the law is written for man to read that so he may be instructed what he is to doe in discharge of his duty towards God The rich man in Hell prayed Abraham that Lazarus might be sent vnto his fathers house to testifie vnto his fiue brethren lest they also should come into that place of tormeÌ„t To whom Abraham answered They haue Moses and the Prophets let them heare them Luk. 16.29 The parable teacheth vs thus much that vnlesse we delight in hearing the word preached we shall never attaine to the meanes of escaping eternall torments Two notable vses of the word of God Reading and hearing They lead man as it were by the hand to the very point of his felicity For what more blessed then to possesse eternall life Yet 〈◊〉 the Pharisee taught that by reading of the law life eternall might â—ee purchased And is it not a blessed thing to be freed from Hell torments Yet was the rich man told by Abraham that his fiue brethren by hearing of Moses and the Prophets might be saved It was a setled opinion of a Deut. 8.3 old though vttered in fulnes of time by our b Mat. 4.4 Luc. 4.4 Saviour that a man liveth not by bread only but by every word that proceedeth out of the mouth of God The truth of which is confirmed by the practise of Godly men in former ages I wil noâ— trouble you with many instances Many and excellent worâ— the revelations which God gaue vnto the Prophet David yet notwithstanding all them as himselfe witnesseth cap. 9.2 he omitted not the reading of the prophecy of Ieremie Much doubtlesse for the spirituall food of his own soule yet for our ensample also that we should be conversant in the scriptures too It was a worthy commendation which Luke gaue the Romans Act. 17.11 for that as soone as they had heard the word preached by S. Paule they diligently conferred the scriptures to know whether it were so or no and thereby confirmed themselues in the truth which they had heard This their zeale and diligence should stirre vs vp also for the confirmation of our faith vpon the hearing of the word to search the scriptures That great heathen Lord Queene Candaces Eunuch as he was riding on the high way in his chariot did read the prophet Esay and the Lord of heauen had regard vnto him for it Act. 8.28 So. Daniel by reading the Beroeans and the Eunuch by reading and hearing of the word were spirituallie fâ—d and nourished vnto everlasting life To these holy exercises both of reading hearing the scriptures the scriptures are full of exhortations fit for all estates for VNâ—RLâ—â—â—ERS that they would search the scriptures because in thâ—â— they thinke to haue eternall life and they do testifie of Christ Iohn 5.39 for BELEEVERS that besides other parts of their spirituall armour they would take vnto theÌ„ the sword of the spirit which is the word of God Ephes 6.17 for YONG MEN that they would rule themselues after the word of God and so clense their waies Psal 119.9 for ALL MEN that they woulde meditate in the law of God day and night Psal 1.2 Now that the scriptures the sword of the spirit the word and law of God might be much vsed to the dividing asunder of the soule and the spirit of ioints and marrow it was decreed in a c Nirena Synodus decretis suis tavit ne 〈◊〉 è numero Christianorum sacris â—ibâ—iorum libris caroret Corâ— Agrippa de Van. Scient cap 100 De verbo Dei councell of Nice that no house should be without the holy Bible which d In cupiâ—â— Ieiunii Sire de Tempore Serm. 55 Feria quarta post Dominitam in Quinquagesima Sic etiam autor Sermonum ad fratres in in Eremo Serm 56. Non vobis debet sufficere quod in Ecclesia lectiones divinas audiatis sed in domibus in conviviis vestris quando dies breves sunt etiam aliquibus horis in noctibus LACTIONI divinae debetis insistere Vt in horreo cordis vestri spiritale poscitis triticum comparare c. S. Austen also entended saying Nec solum sufficiat quod in Ecclesia divinas lectiones auditis sed etiam in domibus vestris aut ipsi legite aut alios legentes requirite Let it not content you to heare the holy scriptures read vnto you in the church only but in your houses also at home either read them your selues or cause other to read them Vtinam omnes faceremus quod scriptum est serutamini scripturas It is e Homil 2. Vpon Esai Origent would to God we all did as it is written search the Scriptures Chrysostome f Homil 9 vpon the Epistâ—e to the Colossians saith Comparate vobis biblia animarum pharmacâ— seculares yea lay men get you Bibles for they are medicines of your soules Whereof the godly and first christened Emperour Constantine was well perswaded who therfore gaue g Euseb de vita Constantini lib. 4 ca. 36. Theodorit Hist Eccles lib. â— cap. 16. coÌ„mandement that the Bible should be written out and sent abroad into all the kingdomes countries and citties of his dominion And what other might the perswasion of h Iewel Replie Aâ—t 15. § 13. § 13. § 15. Babington vpon the Lords praier pag. 95. Before this K Alfrede began to translate the Psalter into English c. Foâ—e in Martyrol ad an 899. ex Guliel de Regib Angl. king Adelstane here in England be when he caused the Bible to bee translated into the English tongue that all might read it The much preaching often reading of Gods holy word in the congregations of this land in the daies of her whom of late you loved Queene ELIZABETH haue set vp established her never dying praises And is not God much to bee blessed for our good Iosiah our most dread soveraigne King IAMES His heart is from aboue replenished with a religious zeale to free the passage of Gods most holy Gospell His desire to haue God sincerely worshipped throughout this land is made known by the good order he hath takeÌ„ to